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3SENGER 


Section 
Number 


THE 
PERFECTION  OE  MAN  BY  CHARITY 


APPROBATIO    ORDINIS. 

Nos,  infrascripti  librorum  revisores,  opus  R.  P.  F.  Reginald! 
Buckler,  Orel.  Praed.,  cui  titulus  "The  Perfection  of  Man  by 
Charity,"  attente  perlegimus,  nihilque  in  eo  animadversione 
dignum  reperimus,  quin  potius  animarum  saluti  proficuum  fore 
judicamus. 

FR.  RAYMUNDUS  PALMER,  O.P. 
FR.  PHII.IPPUS  LIMERICK,  O.P. 


Imptimi  pcrmittimus. 

FR.  ED.  GREGORIUS  KELLY,  O.P., 
Provinciates  Anglice. 

Imprimatur. 

HERBERTUS  CARDINALIS  VAUGHAN, 

ARCHIEPISCOPUS  WESTMONAST. 


Datum  LONDINI,  die  18  Dec.  1893. 


THE 

PERFECTION  OF  MAN 


BY 


CHARITY 


A   SPIRITUAL   TREATISE 


FR.  H.  REGINALD  BUCKLER,  O.P. 


"  Principaliter  et  per  se  consistit  perfectio  in  c.iritate,  qiue  est  radix 
omnium  virtutum."—  S.  THOM.  Quodl.  de  Carit.,  ART.  XL,  AD  5. 


SECOND  EDITION 


LONDON  :   BURNS  &  GATES,  LIMITED 

NEW  YORK,  CINCINNATI,  CHICAGO:  BENZIGER  BROTHERS 


54950 


PREFACE. 

THE  following   Treatise    has    been    written  mainly 
for    Religious   persons,   in   view    of  placing   briefly 
before    them    what    may  be    termed   the  science  of 
their  profession,  as  contained  in  the  inspired  Word, 
proposed  by  our  Divine  Master,  and  handed  down 
from    the    early  ages    of   Christianity    through    the 
Fathers  of  the  Desert,  and  the  Church,  the  Doctors 
of  the  Middle  Ages,  and  the   Saints   and  Spiritual 
writers    of  later    date,    to    our    own    times.       For, 
although  it   be    certain    that    "  not    the    hearers    of 
the  law  are  just  before  God,  but  the  doers  of  the 
law    shall    be   justified,"1    we    are    none    the    less 
admonished    that    "he    that    hath    looked    into    the 
perfect  law,   and    continued    therein,   not    becoming 
a   forgetful   hearer,   but    a    doer    of   the   work,   this 
man  shall  be  blessed  in  his  deed."  : 

In  consideration,  therefore,  of  our  need  of  looking 
1  Rom.  ii.  13.  -  S.  James  i.  25. 


vi  PREFA  CE. 

"  into  the  perfect  law,"  the  present  Treatise  has 
been  compiled,  as  an  aid  in  presenting  to  the 
minds  of  those  professing  Religious  life,  a  com 
pendious  view  of  the  perfection  of  their  state, 
by  endeavouring  to  show  wherein  that  perfection 
consists,  and  how  it  may  be  attained  :  in  order  that 
by  being  "  hearers  of  the  law,"  they  may  afterwards 
be  "  doers  of  the  work "  :  remembering  how  God 
Himself  accounts  for  the  defection  of  His  people, 
by  their  want  of  knowledge :  "  Therefore  is  My 
people  led  away  captive,  because  they  had  not 
knowledge."1 

It  is  hoped,  at  the  same  time,  that  the  general 
principles  and  plan  of  the  work  may  be  accept 
able  to  Ecclesiastics  generally,  and  Pastors  of 
souls  more  especially,  who,  as  the  perfectores 
aliorum,  aspire  themselves  to  the  knowledge  and 
practice  of  Christian  perfection  ;  and  who,  in  the 
labours  of  their  active  life,  seek  the  support  and 
refreshment  of  the  contemplative  element.  Further, 
it  is  trusted  that  much  of  the  volume,  as  touch 
ing  on  the  inmost  spirit  of  Christianity,  namely, 
the  highest  love  of  which  man  is  capable,  and  for 
which,  indeed,  he  has  been  made — will  be  found 

1  Isaias  v.  13. 


PREFACE.  vii 

suitable  to  many  of  the  faithful  in  general,  who, 
while  not  being  called  to  the  Religious  state, 
wish  to  realise,  in  some  degree,  the  perfection 
of  Christian  life. 

The  principal  scope  of  the  Treatise  is  to  show 
that  the  whole  work  of  our  perfection  is  reduced 
to  the  development  of  the  one  central  virtue  of 
LOVE,  namely,  the  habit  of  Divine  Charity,  as 
being  the  spring  of  our  actions,  and  the  soul  of 
the  virtues  in  the  supernatural  order ;  on  which 
all  the  laws  of  God  rest,1  wherein  they  are  all 
contained,'2  and  to  the  perfection  of  which  they 
all  tend.;J  And,  further,  to  bring  forward  the 
important  and  practical  teaching  of  S.  Thomas,4 
and  S.  Bonaventure,5  that  the  Spirit  of  God  works 
in  us  through  the  medium  of  His  own  virtue  of 
love ;  mediante  habitu  caritatis : G  thus  governing 
us  according  to  our  nature,  which  moves  by  means 
of  love,  freely,  readily,  and  sweetly. 

Moreover,  no   small   consolation   comes  to   souls 

1   "  Universa  lex  pendet  et  prophets." — S.  Matt.  xxii.  40. 
-  "  Plenitude  legis  est  dilectio." — Rom.  xiii.  10. 

3  "  Finis  prsecepti  est  Caritas." — I  Tim.  i.  5. 

4  S.  Thorn.,  2  2,  q  23,  Art.  2. 

5  S.  Bonav.,  "  In  Sent.,"  D  17,  P  I,  A  i,  Q  I. 

"  Dilectio  est  quasi  medium  inter  amantem  et  amatum." — S. 
Thorn.,  2  2,  Q  27,  A  5. 


viii  PREFACE. 

anxious  to  advance  in  the  ways  of  Christian  and 
Religious  life,  when  they  understand  that  the  work 
of  their  perfection  lies  in  the  development  of  their 
love.  For,  as  S.  Jerome  says,  "  In  other  works 
a  man  may  bring  excuse ;  but  from  love  no  one 
may  excuse  himself.  One  might  say,  '  I  cannot 
fast ' ;  but  who  could  sa}^,  '  I  cannot  love  '  ?  We 
are  not  told,  '  Go  to  the  East,  and  seek  for  Charity  ' ; 
'Cross  to  the  West,  and  you  shall  find  love.' 
Our  treasure  is  within  us;  in  the  heart,  whither 
we  are  commanded  by  the  Prophet  to  return  : 
'Return,  transgressors,  to  the  heart.'1  For  that 
which  is  asked  of  us  is  not  to  be  got  from  afar."'' 

While  this  is  drawn  out  in  view  of  presenting 
to  the  mind  a  knowledge  of  what  the  will  has 
to  embrace,  and  carry  into  effect — since  nothing 
is  willed  but  that  which  is  known  3 — it  is  under- 


1  Isaias  xlvi.  8. 

-  "  In  reliquis  operibus  bonis  interdum  potest  aliquis  qualem- 
cunque  excusationem  proetendere.  Ad  habendam  vero  dilectionem 
nullus  se  potent  excusare.  Potest  mihi  aliquis  dicere,  non  possum 
jejunare.  Nunquid  potest  dicere  '  non  possum  amare '  ?  Non  nobis 
dicitur,  Ite  ad  orientem,  et  quserite  Caritatem.  Navigate  ad  occi- 
dentem,  et  invenietis  dilectionem.  Intus,  in  nostro  corde  est,  ubi 
redire  jubemur,  dicente  Propheta,  '  Redite  pnevaricantes  ad  cor.' 
Non  enim  in  longinquis  regionibus  invenitur,  quod  a  nobis  petitur.' 
— S.  Jerome,  in  Matt.,  C  5. 

3  "  Nil  volitum,  nisi  prsecognitum. " 


PREFACE.  ix 

stood  that  much  here  expressed  in  the  abstract, 
and  exhibited  from  the  writings  of  the  Fathers 
and  the  Saints,  is  to  show  loving  souls  rather 
what  they  are  to  tend  to  by  a  gradual  and  steady 
progress,  and  "  preparation  of  heart,"1  than  what 
they  can  hope  at  once  to  do  :  as  S.  Augustine 
and  S.  Thomas  say  in  regard  to  the  great  pre 
cept  itself,  "  Thou  shalt  love  the  Lord  thy  God, 
with  thy  whole  heart,  and  with  thy  whole  soul, 
and  with  thy  whole  strength." 2  And  indeed,  it 
may  be  said  that  the  present  Treatise  aims  at 
nothing  more  than  a  drawing  out  of  this  law  of 
love,  in  its  due  dimensions,  and  happy  results. 

And  as  the  law  of  love  proceeds  upon  the  laws 
of  nature,  seeing  that  we  are  creatures  of  habit, 
and  that  habits  of  some  sort  will  be  forming- 
according  to  our  repetitions  of  act,  the  irresistible 
conclusion  forces  itself  upon  us,  that  if  we  choose 
the  formation  of  lower  habits,  there  is  no  reason 
why  we  should  not  choose  the  formation  of  the 
higher,  and  the  highest,  which  are  those  of  Divine 
knowledge  and  love,  adapted,  as  they  are,  to  our 

1  "Thy  ear  hath  heard  the  preparation  of  their  heart."— Ps. 
ix.  17. 

-  S.  Aug.  "  de  perfec.  justitiae,"  C  8.  S.  Thoui.,  2  2,  Q  44,  Art. 
6,  and  "Quodl.  de  Carit,"  Art.  10,  ad  i. 


x  PREFACE. 

highest  capacities  of  mind  and  heart.  Nor  is  it 
easy  to  see  how,  by  doing  otherwise,  we  should  be 
in  harmony  with  our  principles,  and  loyal  to  our 
highest  convictions. 

Doubtless,  the  tendency  of  our  day  is  rather  to 
extroversion  than  introversion.  But  seeing  that 
the  operations  of  man  follow  his  nature,  according 
to  the  well-received  adage  of  the  schools,  "  operatio 
sequitur  esse  "—if  the  outer  works  of  life  are  to 
be  done  "  according  to  God,"  l  must  not  the  inward 
springs  of  action  in  mind  and  heart  be  first 
formed  according  to  Him,  by  means  of  His 
Divine  wisdom  and  love  ?  Let  it  not,  therefore, 
be  said  that  attendance  to  the  interior  is  incom 
patible  with  the  requirements  of  outer  life.  Rather 
let  it  be  acknowledged  that  human  life  is  lament 
ably  disordered — out  of  order  to  its  end — and  that 
souls  must  be  made  to  return  again  (as  the  Prophet 
of  old  cried)  to  the  inmost  heart,  the  spring  of 
spiritual  life  and  action — "  Return,  transgressors, 
to  the  heart."2  If  the  exterior  is  to  be  reformed, 


1  "  Not  fashioned  according  to  the  former  desires  of  your  igno 
rance,  but  according  to  Him  that  hath  called  you,  who  is  holy,  be 
you  also  in  all  manner  of  conversation  holy  :  because  it  is  written, 
'  You  shall  be  holy,  for  I  am  holy.'  " — I  Peter  i.  14. 

-  "  Redite  pryevaricantes  ad  cor." — Isaias  xlvi.  8. 


PREFACE.  xi 

the  interior  must  be  reformed :  nor  is  there  any 
better  way  of  securing  right  order,  justice,  fidelity 
to  duty,  and  Charity  to  God  and  to  men,  than  by 
going  to  the  root  of  action,  which  is  love.  As 
the  spring  of  the  watch  regulates  the  movement 
of  the  hands,  so  the  love  of  God  regulates  the 
works  of  life  :  and  orders  the  soul  securely  to  its 
eternal  life :  since  Charity,  affective  and  effective, 
is  God's  own  life,  and  the  everlasting  life  of  the 
Blessed  in  heaven ;  and  is  begun  in  time,  to  be 
consummated  in  eternity. 


CONTENTS. 


BOOK   I. 


THE  STUDY  OF  PERFECTION. 

CHAP.  PAGE 

I.    THE    CONSIDERATION    OF    THE    END         ....  3 

II.    UNION    WITH    GOD,    OUR    ULTIMATE    END        .  .  .II 

III.    THE    ATTAINMENT   OF    PERFECTION,    OUR    PROXIMATE 

END 16 

TV.    OUR    NEED    OF    HUMILITY .32 

V.    THE    PRECEPT   OF    PERFECTION 44 

VI.    OUR    ESSENTIAL    PERFECTION 54 

VII.    INSTRUMENTAL    AND    ACCIDENTAL    PERFECTION    .            .         68 
VIII.    RELIGIOUS    PERFECTION 84 


BOOK    II. 
THE  LIFE  OF  CHARITY. 

1.  THE    NATURAL    AND    THE   SPIRITUAL    MAN    .  .  .123 

II.  THE    PRINCIPLE    OF   THE    SPIRITUAL    MAN      .  .  .14! 

III.  THE    INCREASE    OF    CHARITY 150 

IV.  THE    NOURISHMENT    OF    CHARITY    BY    PRAYER       .  .       169 
V.  THE    DEVELOPMENT    OF    CHARITY    BY    MORTIFICATION      212 

VI.    THE    RIGHT-ORDERING   OF   CHARITY    BY    DISCRETION   .  238 

VII.    CHARITY    IN    ACTION       .......  257 

VIII.  CHARITY  IN  SUFFERING 280 

IX.    THE    DEGREES    OF    CHARITY  .           .            ....  2Q2 

X.  THE  UNION  OF  ALL  VIRTUES  IN  CHARITY.  .  .  316 


"WHEN    THOU    SHALT    HAVE    READ,     AND    SHALT     KNOW    MANY 
THINGS,     THOU     MUST     ALWAYS      RETURN      TO     ONE     PRINCIPLE."- 

"  Imit.   of  Christ,"   B  iii.,  C  43. 


BOOK   I. 

THE    STUDY    OF    PERFECTION. 


THE 

PERFECTION  OF  MAN  BY  CHARITY. 

CHAPTER  I. 

THE   CONSIDERATION   OF   THE   END. 

"ANTE  OMNIA   CONSIDERANDUS   EST   FINIS:   ET  SECUNDUM  FINEM 
DIRIGENDUS   EST  CURSUS." 

"BEFORE    ALL    THINGS    THE    END    IS    TO    BE    CONSIDERED:     AND 
ACCORDING  TO  THE   END   OUR   COURSE    HAS    TO   BE   DIRECTED." 

So  deeply-set  is  this  principle  in  man's  natural 
intelligence,  that  we  adopt  it  without  reflection,  and 
act  upon  it  without  effort,  in  all  our  rational  under 
takings.  If  we  walk  into  the  country,  our  first 
thought  is  of  the  end.  Where  are  we  going  ?  This 
being  decided,  we  know  the  way  to  take,  and  bend 
our  steps  accordingly.  If  we  read  a  book,  or  write 
a  letter,  or  work,  or  paint,  or  play  music,  we  form 
to  ourselves,  more  or  less  consciously,  an  object  to 
be  attained  ;  and  the  wish  to  gain  this,  whatever  it 
may  be,  causes  us  to  move  ourselves  in  a  way  that 
will  secure  it.  If  we  forget  our  end,  the  probability 
is  that  other  objects  have  drawn  us  from  our  course, 
and  will  effectually  hinder  us  in  gaining  our  point, 
unless  we  make  a  fresh  start  and  put  ourselves 
again  in  order  to  our  end.1  Thus,  a  letter,  well 
begun,  is  discontinued  for  some  passing  attraction  : 

1  "  In  ordine  ad  finem." 
3 


4  THE  STUDY  OF  PERFECTION. 

it  may  be  resumed;  but  if  the  attraction  be  too 
great,  it  is  neglected,  forgotten,  and  finally  perishes. 
So  of  the  rest.  It  is  the  view  of  the  end  that  throws 
a  light  upon  the  different  means ;  that  enables  us  to 
judge  concerning  them;  that  shows  us  the  need  of 
using  them,  and  finally  urges  us  to  undertake  and 
pursue  our  work.  Hence  the  apparent  paradox  of 
Aristotle,  so  consistently  adopted  by  S.  Thomas  : 
"  Finis  est  principium  :  "  l  Our  end  is  the  beginning, 
or  first  principle  of  action. 

How  well  was  this  truth  grasped,  and  applied  to 
the  spiritual  life  in  the  early  days  of  the  Fathers  of 
the  Desert !  The  Abbot  Moses,  about  the  end  of 
the  fourth  century,  thus  speaks  to  Cassian  :  "  Every 
art  and  profession  has  its  proper  end  or  object,  and 
the  appropriate  means  for  the  attainment  of  that 
end.  The  student,  anxious  to  excel  in  any  art  or 
science,  directs  to  this  end  all  the  dangers  he  may 
encounter,  the  labours  he  endures,  and  the  expense 
which  he  may  incur  in  this  pursuit.  The  husband 
man  tills  his  ground,  at  one  time  under  a  burning 
sun,  at  another  amidst  frost  and  snow  ;  by  frequently 
ploughing  and  harrowing  it,  and  cutting  up  the 
weeds,  he  brings  it  into  cultivation,  so  that  the  soil 
may  be  clean  and  well  prepared  for  the  seed.  But 
his  object  or  end  in  all  this  labour  is  to  reap  an 
abundant  harvest,  wherewith  to  provide  for  his  sub 
sistence,  or  to  augment  his  present  store.  In  like 
manner,  merchants  do  not  dread  the  perils  of  the  sea 
or  the  fatigues  of  a  long  journey,  so  long  as  they 
have  before  them  the  prospect  of  an  adequate  re 
muneration.  The  aspirants  to  military  fame  fear  no 
dangers,  no  inconveniences,  shrink  from  no  assault 
or  enterprise,  so  long  as  glory  and  honour  are  to  be 
the  reward  of  their  valour.  And  as  archers  trained 

1  "Finis  est  principium  in  operabilibus  ab  homine."— S.  Thorn., 
I  2,  Q  i,  A  I,  sed  c. 


THE  CONSIDERATION  OF   THE  END.  5 

to  warfare  endeavour,  when  they  wish  to  show  their 
dexterity  in  the  presence  of  kings,  to  shoot  their 
arrows  within  the  circle  of  the  target  on  which  the 
prize  is  painted ;  so  if  they  can  catch  a  clear  view 
of  their  object,  and  give  a  right  direction  to  their 
shaft,  they  feel  confident  of  winning  the  reward, 
which  was  the  end  they  proposed  to  themselves  in 
their  practice.  But  if  anything  distracts  their  atten 
tion,  or  clouds  their  view,  or  turns  their  weapon 
from  its  direct  course,  however  trifling  this  may  be, 
their  arrow  will  fly  wide  of  the  mark  through  their 
unskilfulhess.  Their  unpractised  and  unsteady  sight 
did  not  permit  them  to  take  the  right  aim,  and  so 
their  shaft  missed  the  target."  l  Now,  if  in  natural 
things  men  are  wise  enough  to  move  according  to 
the  end  which  they  propose ;  if  the  prospect  of 
glory,  riches,  and  earthly  rewards  exercise  a  prompt 
influence  on  the  mind  of  the  student,  the  soldier, 
the  merchant,  the  husbandman,  and  the  archer,  so 
as  to  move  them  effectually  to  select  and  to  use  the 
means  to  gain  their  respective  ends,  how  can  we 
account  for  Christians  and  Religious  having  the 
prospect  of  eternal  blessedness  before  them  as  their 
end,  and  yet  living  and  moving  heedlessly  of  this 
glorious  aim  ?  How  little  of  the  care  and  vigilance 
of  the  husbandman  do  they  show  !  How  little  of 
the  interest  and  energy  of  the  merchant !  How 
little  of  the  industry  of  the  student,  of  the  courage 
of  the  soldier,  of  the  steady  aim  of  the  archer ! 
Sad,  indeed,  it  is  for  us  to  have  less  interest  and 
care  in  spiritual  things  than  worldlings  have  in 
things  temporal  !  S.  Bernard  felt  this,  when  he 
addressed  his  brethren  in  Religion  as  follows : 
"Would,  O  brothers,  that  we  were  as  desirous  of 
spiritual  goods  as  seculars  are  of  temporal !  We 
ought,  indeed,  to  desire  them  more,  by  how  much 
1  Cassian,  Conf.  i.,  C  2  and  5. 


6  THE  STUDY  OF  PERFECTION. 

the  more  precious  they  are.  Would  that  we  might 
but  equal  them !  for  it  is  a  great,  a  very  great 
confusion  to  us  to  find  that  they  desire  pernicious 
things  more  ardently  than  we  do  things  so  bene 
ficial.  They  run  quicker  to  death  than  we  do  to 
life." 1  As  S.  Gregory  said,  long  before  :  "  They 
are  dull  to  heavenly  things,  in  which  they  ought  to 
have  been  ardent ;  and  they  are  ardent  in  earthly 
things,  to  which  they  might  have  laudably  been 
dull."  2  "  That  which  is  of  little  or  no  profit  takes 
up  our  thoughts  ;  and  that  which  is  above  all  things 
necessary  is  negligently  passed  over."  3  "  We  have 
eyes,  and  see  not."  4  "  We  are  all  hot  in  earthly 
things,  and  all  cold  in  heavenly  things."  5 

"  Verily  it  is  a  wonder  to  me "  (says  Walter 
Hilton),  "  seeing  grace  is  so  good  and  profitable, 
that  a  man  when  he  hath  but  little  thereof,  yea, 
so  little  that  he  can  scarce  have  less,  should  say, 
'  Ho !  I  will  have  no  more  of  this,  for  I  have 
enough  !  '  When  yet  I  see  a  worldly  man,  though 
he  have  of  worldly  goods  much  more  than  he 
needeth,  yet  will  he  never  say,  '  Ho !  I  have 
enough ;  I  will  have  no  more  of  this ! '  but  will 
covet  more  and  more,  and  bestir  all  his  wits  and 
might,  and  never  set  a  stint  to  his  covetousness  to 
get  more.  Much  more,  then,  should  a  chosen  soul 
covet  spiritual  good,  which  is  everlasting,  and  which 
maketh  a  soul  blessed,  and  never  should  cease  from 
coveting  to  get  what  he  might.  For  he  that  coveteth 
most  shall  have  most."6 

1  S.  Bern.,  Serin.  36  de  Divers. 

2  "  Torpent  a  coelestibus,  ad  quae  flagrare  debuerant,  et  flagrant  ter- 
renis  rebus,  a  quibus  laudabiliter  torpuissent." — S.  Greg.,  "Moral.," 
Lib.  xxxi.,  C  7. 

3  "  Imit.,"  B  iii. ,  C  44. 

4  Ps.  cxiii.  13. 

5  u  Eerventissimi  in  terrenis,  frigidissinn  in  coelestibus  sum  us."— 
Epist.  ad  Demetr. ,  in  Append.  Epist.  S.  Aug.,  Ep.  17. 

(i  Hilton,  "Scale  of  Perfection/'  2nd  pi.,  C  2,  S  I. 


THE  CONSIDERATION  OF  THE  END.  7 

Let  us  learn,  then,  from  the  children  of  the  world, 
since  our  Lord  tells  us  that  they  are  tl  wiser  in  their 
generation  than  the  children  of  light."  1  They  choose 
a  profession,  and  give  themselves  to  it ;  they  under 
take  a  work,  and  they  do  it.  What  is  the  secret  of 
their  success  ?  It  is  the  view  they  have  of  the  end 
and  the  care  they  take  to  move  according  to  it. 
"  What  man,  having  a  mind  to  build  a  tower,  does 
not  first  sit  down  and  reckon  whether  he  have 
wherewithal  to  finish  it ;  lest,  having  laid  the 
foundation,  all  that  see  it  say,  '  This  man  began  to 
build,  and  was  not  able  to  finish.'" 

We  have  a  work  to  do  which  belongs  to  the  state 
we  have  chosen.  By  taking  the  state,  we  take  the 
work  which  belongs  to  it.3  "  If  you  are  the  chil 
dren  of  Abraham,  do  the  works  of  Abraham."4  If 
you  are  the  children  of  Religion,  do  the  works  of 
Religion.  Our  work  in  the  Religious  state  is  the 
work  of  our  perfection.5  And  it  may  well  be  com 
pared  to  the  building  of  an  edifice ;  for  our  souls 
have  to  be  built  up  in  spiritual  perfection  in  order 
to  become  the  fit  habitation  of  God,  wherein  He  may 
dwell  as  in  His  own  abode  and  home  on  earth,6 
our  rightful  Master7 — yes;  and  our  Divine  Lover, 
drawing  us  to  Himself,8  communicating  His  gifts, 
and  using  us  for  His  own  ends  and  interests  here 
below.  "  You  are  the  temple  of  the  living  God ; 
as  God  saith,  I  will  dwell  in  them  and  walk  among 

1  S.  Luke  xvi.  8.  "  S.  Luke  xiv.  28. 

3  "  Quilibet  tenetur  servare  spectantia  ad  statum  suum." 

4  S.  John  viii.  39. 

5  "Finis  status   Religionis  est  perfectio  Caritatis." — S.  Thorn., 
2  2,  Q  1 86,  A  2. 

6  "We  will  come  to  him,  and  make  our  abode  with  him." — S. 
John  xiv. 

7  "  You  call  Me  Master  and  Lord,  and  you  say  well,  for  so  I  am." 
— S.  John  xiii.  13. 

8  "My  Beloved  to  me,  and  I  to  Him." — Cant.  ii.  16. 


8  THE  STUDY  OF  PERFECTION. 

them  ;  and  I  will  be  a  father  to  you,  and  you  shall  be 
My  sons  and  daughters,  saith  the  Lord  Almighty."1 

"  Do  not  suppose  the  work  is  done  because  you 
have  become  a  Religious.  For  it  will  not  serve  you 
to  be  a  Religious  unless  you  do  the  things  for  which 
you  entered  Religion/'2 

How  forcibly  and  repeatedly,  both  in  the  Old  and 
the  New  Testament,  is  the  necessity  of  doing,  as 
distinct  from  knowing  and  hearing,  impressed  upon 
us !  "  Hear,  O  Israel,  and  observe  to  do  the  things 
which  the  Lord  hath  commanded  thee."3  "Which 
if  a  man  do,  he  shall  live  in  them."4  "  Be  ye  doers 
of  the  Word,  and  not  hearers  only."5  "Why  call 
you  Me  Lord,  and  do  not  the  things  that  I  say  ?  "  G 
"  If  you  know  these  things,  you  shall  be  blessed  if 
you  do  them."7  For  "not  the  hearers  of  the  law 
are  just  before  God,  but  the  doers  of  the  law  shall  be 
justified."  8  "  Every  one  that  heareth  My  words,  and 
doth  them,  shall  be  likened  to  a  wise  man,  who  built 
his  house  on  a  rock.  .  .  .  But  he  that  heareth  My 
words,  and  doth  them  not,  shall  be  like  a  foolish  man, 
who  built  his  house  on  the  sand  :  and  the  rain  fell, 
and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house ;  and  it  fell,  and  great  was  the  fall 
thereof."  9  Thus  we  are  taught  by  the  Divine  Master 
that  our  wisdom  lies  not  in  knowing  our  work,  but 
in  doing  it. 

But  the  house  is  not  built  because  it  is  begun. 
We  have  yet  to  consider,  as  our  Lord  tells  us,  "  the 
charges  that  are  necessary — whether  we  have  where 
withal  to  finish  it";  lest  it  be  said  of  us,  "This 
man  began  to  build,  and  was  not  able  to  finish."10 

1  2  Cor.  vi.  1 6,  1 8. 

2  Rodriguez,  "Christian  Perfection,"  T  i.,  C  15. 

s  Deut.  vi.  3.  4  Ezech.  xx.  n,  13,  21. 

5  S.  James  i.  22.  G  S.  Luke  vi.  46. 

7  S.  John  xiii.  17.  8  Rom.  ii.  13. 

9  S.  Malt.  vii.  24.  10  S.  Luke  xiv.  28. 


THE  CONSIDERATION  OF  THE  END.  9 

"  Do  not  suppose  the  work  is  done  because  you  have 
become  a  Religious."  Have  you  yet  calculated  the 
cost  of  the  tower?  Are  you  prepared  to  give  all 
that  is  necessary  to  become  a  finished  and  perfect 
Religious  ?  Are  your  foundations  as  those  of  the 
rock,  against  which  the  stream  may  beat  vehemently, 
and  you  will  yet  stand  securely  ?  If  we  know,  and 
hear,  and  say,  but  do  not,  we  have  the  words  of 
Eternal  Truth  that  we  are  as  the  unwise  man,  build 
ing  on  the  sand.  We  may  show  a  fair  appearance 
externally,  and  stand  for  a  while ;  but  in  the  day  of 
trial,  our  virtue,  for  want  of  consistency  and  stability 
in  doing,  quickly  collapses. 

"  Do  not,  therefore,  suppose  the  work  is  done 
because  you  have  become  a  Religious.  For  it  will 
not  serve  you  to  be  a  Religious  unless  you  do  those 
things  for  which  you  entered  Religion.  Now  you 
have  come  to  Religion  to  aspire  continually  after 
perfection.  If  this  be  not  the  thing  we  aim  at,  what 
is  it  we  do  ?  And  what  have  we  done  all  this  while 
if  we  have  not  done  this  ?  What  art  or  profession 
could  I  have  chosen  wherein  I  should  not  have 
rendered  myself  perfect  during  the  same  time  I  have 
been  in  Religion  ?  I  have  made  choice  of  the  pro 
fession  of  a  Religious,  and  hitherto  I  have  advanced 
little  or  nothing  in  it.  So  many  years  are  now 
passed  since  I  was  admitted  into  this  school  of 
virtue,  and  I  have  not  yet  learnt  the  first  rudiments 
of  it.  Others  become  good  philosophers  and  divines 
in  seven  years'  space;  and  I,  after  so  many  years, 
have  not  yet  learnt  to  be  a  good  Religious.  How 
easy  were  it  notwithstanding  for  us  to  be  so,  if  we 
would  but  give  the  same  care  and  labour  to  acquire 
true  virtue  which  we  take  to  become  eminent  in 
learning,"  or  to  succeed  in  the  business  of  this  life.1 

Let  us  at  least  be  as  wise  in  spiritual  things  as 
1  Rodriguez,  "Christian  Perfection,"  T  i.,  C  15. 


io  THE  STUDY  OF  PERFECTION. 

we  are  in  temporal  matters.  If  we  conceive  ardent 
desires  and  take  bold  resolutions,  and  bring  our 
selves  to  act  accordingly,  in  the  things  of  this  life, 
why  are  we  not  equally  provident  of  the  higher 
goods  of  the  spiritual  order  ?  Is  it  to  be  said  of  us 
that  we  take  much  care  to  please  men,  and  to  please 
ourselves,  and  but  little  pains  to  please  God  ?  "I 
have  loved  you,  saith  the  Lord,  and  you  have  said, 
wherein  hast  Thou  loved  us  ?  The  son  honoureth 
the  father,  and  the  servant  his  master.  If,  then,  I 
be  a  Father,  where  is  My  honour  ?  If  I  be  a  Master, 
where  is  My  fear,  saith  the  Lord  of  hosts  ?  And 
now,  if  you  will  not  hear,  and  if  you  will  not  lay  it 
to  heart  and  give  glory  to  My  name,  saith  the  Lord, 
I  will  send  poverty  upon  you,  because  you  have  not 
laid  it  to  heart."1 

"  The  God  of  glory,  the  King  of  kings  seeks  to 
gain  our  hearts  and  to  be  loved  by  us.  Is  He  not 
a  Lover  infinitely  worthy  of  love  ?  Since  He  is  a 
Spouse  infinitely  amiable,  infinitely  wise,  infinitely 
rich,  infinitely  beautiful,  infinitely  perfect.  Is  there 
a  man  with  a  spark  of  reason  who,  seeing  himself 
pursued  by  this  adorable  Majesty,  can  close  to  the 
loving  God  the  door  of  his  heart  ?  " 

1  Malach.  i.  2-6  ;  ii.  2. 

-  Saint-Jure,  "  Knowledge  and  Love  of  our  Lord,''  B  i.,  C  8. 


CHAPTER  II. 

UNION   WITH   GOD,    OUR    ULTIMATE   END. 

"  TlIERE  is  one  God,  of  whom  are  all  things,  and 
we  unto  Him."1  God  alone  is  the  One,  Essential, 
and  Eternal  Good  :  infinite  in  His  perfection,  and 
self-sufficient  in  His  happiness  ;  the  only  Good  : 2 
the  ever-flowing  and  over-flowing  Fountain  of  all 
goodness  :  "  of  whom,  and  by  whom,  and  in  whom 
are  all  things." 3  Creatures  are  not  good,  but  the 
recipients  of  God's  goodness.  He  stood  in  no  need 
of  them,  but  lived  in  His  own  eternity,  in  happiness 
ineffable.  Yet  He  willed  to  communicate  Himself; 
for  such  is  the  nature  of  goodness  that  it  seeks  to 
diffuse  itself.  Bonum  est  diffusivum  sui.  He  sur 
rounded  Himself  with  a  glorious  creation.  "  He 
made  His  Angels  Spirits,  and  His  ministers  a  flam 
ing  fire."  4  "  The  heavens  declare  the  glory  of  God, 
and  the  firmament  showeth  the  work  of  His  hands."  5 
He  made  man  to  His  own  image  and  likeness,  thus 
fitting  him  for  union  with  Himself.6  This  likeness 
is  in  the  soul,  and  is  found  in  a  certain  resemblance 
of  our  faculties  to  the  adorable  Trinity  ;  that  inas 
much  as  God  is  Spirit,  Intelligence,  and  Love,  so 
the  soul  of  man  is  spiritual,  intelligent,  and  loving. 
The  intellect  and  the  will  are  the  two  great  capa- 

1  i  Cor.  viii.  6. 

2  "None  is  good  but  God  alone  " — S.  Luke  xviii.  19. 

3  Rom.  xi.  36.  4  Ps.  ciii.  4.  5  Ps.  xviii.  i. 

(i  "  Similitude  est  causa  amoris,  et  ratio  unionis." — Denis  Carthus., 
"  de  vita  inclusar,"  Art.  18. 


12  THE  STUDY  OF  PERFECTION. 

cities  of  our  spiritual  nature  ;  and  they  each  want 
filling,  the  intellect  with  knowledge,  and  the  will 
with  love.  Thus  they  tend  to  their  perfection,  to 
the  fulness  of  knowledge,  and  the  fulness  of  love  ; 
which  tells  us  that  they  are  made  for  God  :  for  cer 
tain  it  is  that  no  creature  can  supply  such  fulness  ; 
since  creatures  are  but  limited  recipients  themselves, 
and  like  us  seeking  to  be  filled.  Hence  the  Angehc 
Doctor  tells  us  that  "  man's  desires  can  be  satisfied 
by  none  but  God  alone  ;  since  from  the  visible  things 
of  creation,  he  is  moved  to  search  into  their  cause  ; 
nor  is  that  desire  satisfied,  till  he  come  to  the  First 
Cause,  which  is  God."1  Indeed,  "our  great  avidity, 
our  unquiet  eagerness,  our  insatiable  curiosity  to 
see,  to  hear,  to  know,  and  possess  something  new, 
are  evident  marks  that  created  things  are  not  our 
end ;  since  it  is  the  property  of  the  end  to  calm  the 
heart  and  appease  the  desires  of  the  soul."2 

How  strong  is  this  tendency  to  our  end !  S. 
Thomas  tells  us  that  all  our  desires  for  good  things 
of  any  sort  are  so  many  declarations  of  our  tendency 
to  God  Himself,  as  the  Fountain  of  all  goodness. 
"  All  things,"  says  the  Holy  Doctor,  "tend  to  God, 
by  tending  to  good,  whether  intellectual,  sensible, 
or  natural ;  because  nothing  is  truly  good  or  desir 
able,  except  as  participating  the  Divine  likeness."  3 

Look  at  the  tendency  of  the  intellect,  how  it 
thirsts  for  knowledge  !  It  begins  its  activity  at 
the  dawn  of  reason,  and  where  shall  we  say  that 

"Natiuale  hominis  desidenum  in  nullo  alio  quietari  potest,  nisi 
in  solo  Deo  ;  innatum  est  cnim  homini  ut  ex  causalis  desiderio 
quodam  moveatur  ad  inquirendum  causas  :  nee  quiescit  illud  desi- 
derium  quousque  perventum  fuerit  ad  Primam  Causam,  quae  Deus 
est." — S.  Thorn. ,  Quodl.  "  de  Virtutib,"  Art.  10. 

2  Saint-Jure,  ""Spiritual  Man,''  Vol.  ii.,  C  3,  S  3. 

;!  "  Omnia  appetunt  Deum  ut  finem,  appetendo  quodcunque 
bonutn,  &c.  quia  nihil  habet  rationem  boni,  et  appetibilis,  nisi 
secundum  quod  participat  Dei  similitudinem."—  S.  Thorn.,  i,  O  44, 
Art.  4  ad  3. 


UNION  WITH  GOD,  OUR  ULTIMATE  END.     13 

it  stays  it  ?  It  continues  to  expand  by  impressions 
daily  received;  by  a  succession  of  apprehensions, 
reflections,  and  deductions.  It  observes,  inquires, 
considers,  reasons,  and  concludes.  It  continues  this 
course  day  by  day,  and  year  by  year  ;  and,  after 
all,  how  little  it  acquires !  How  limited  is  the 
supply  of  knowledge,  even  in  the  wisest  man  !  for 
if  he  knows  many  things,  how  many  more  there  are 
of  which  he  is  ignorant !  He  comes  to  the  last  day 
of  his  lite ;  and  then,  does  the  intellect  rest  ?  Ah, 
no!  "  unfound  is  the  boon,  unslaked  the  thirst." 
It  carries  away  its  desire  for  knowledge  into  the 
next  world :  and  it  rests  not  until  it  rests  in  the 
knowledge  of  God.  There  is  the  end ;  and  it  finds 
the  fulness  of  knowledge  in  its  source;  its  wants 
are  now  satisfied  ;  and  it  lives  in  the  possession  and 
enjoyment  of  its  everlasting  beatitude.1 

In  the  same  way  the  faculty  of  the  will  is  ever  tend 
ing  to  love.  We  have  only  to  consider  a  little  to  see 
that  our  desires  and  affections  are  constantly  seeking 
for  objects  on  which  to  engage  themselves.  We  may 
love  God,  or  creatures,  or  ourselves;  but  we  must 
love  something,  since  love  as  well  as  intelligence 
belongs  to  our  nature.  Have  we  not  felt  its  power 
from  our  earliest  years  ?  How  often  has  it  drawn 
us  to  one  thing,  urged  us  to  another,  withheld  us 
from  a  third  ?  Love  is  our  moving  power  ;  "  press 
ing  the  soul  on  by  its  own  force,"  says  S.  Augustine, 
"  so  that  good  or  bad  loves  make  good  or  bad  lives  :  "2 
love  being,  according  to  S.  Thomas,  the  root  of  both 
appetites  and  passions :  seeing  that,  as  a  man  loves, 
so  he  desires,  so  he  wills,  so  he  acts.  "  If  we  love 

1  "Cum  intellectiva  virtus  creature  non  sit  Dei  essentia,  relin- 
quitur  quod  sit  aliqua  participativa  similitude  ipsius,  qui  est  primus 
intellectus." — S.  Thorn.,  L,  Q  12,  Art.  2. 

-  "  Animus  velut  pondere  amore  fertur  quocunque  fertur.  Nee 
faciunt  bonos  vel  malos  mores,  nisi  boni  vel  mali  amores." — S.  Aug., 
Epist.  157  &  155,  ad  Hilar.  et  Maced. 


H  THE  STUDY  OF  PERFECTION. 

a  thing,  we  desire  it  when  it  is  absent,  we  rejoice 
when  it  is  present,  we  grieve  when  it  is  removed 
from  us,  and  show  our  anger  to  those  who  deprive 
us  of  it.  So  that  every  act  proceeding  from  a  pas 
sion  proceeds  also  from  love,  as  from  its  cause."  l 
"  Hope,  fear,  joy,  sorrow,  wishes,  endeavours,  ex 
pectations,  cares,  disappointments,  career  wildly 
through  the  human  heart,  like  the  waves  of  the  sea, 
rising,  falling,  and  rising  again,  and  filling  it  with  a 
burning  desire  for  some  good,  the  acquisition  of  which 
is  to  bring  rest ;  and,  as  soon  as  it  is  attained,  fresh 
restlessness  begins."" 

This  reminds  us  again  that  we  are  made  for  God. 
For  we  go  on  seeking,  and  desiring,  and  loving. 
Our  lives  pass  onwards,  the  last  day  comes,  and 
we  have  to  leave  all  we  have  loved  in  this  world. 
But  the  capacity  for  loving !  we  cannot  leave  that. 
We  carry  it  with  us  still  unsatisfied.  We  are 
wanting  more  than  ever  to  love  and  be  loved  ; 
and  we  rest  not  until  we  rest  in  the  love  of  God. 
"  Thou  hast  made  us  for  Thyself,  O  Lord ;  and 
our  heart  rests  not  until  it  rests  in  Thee."  3  There 
is  our  end.  There  we  find  beauty,  and  goodness, 
and  love,  in  their  source :  and  we  see  that  all  the 
separate  goods  that  so  attracted  us  here  below  were 
but  small  participations  of  the  Divine  Goodness. 
Now,  we  have  the  Essential  Good;  and  the  will 

1  "Amor   est   communis   radix    omnium    appetitivarum   opera- 
tionum.     Et  ideo  oportet  quod  omnis  operatio  appetitus  ex  amore 
causetur.     Et  quia   omnis   operatio   uniuscuj usque  rei  ex  appetitu 
causatur,    sequitur   quod   omnis    actio    cujuscunque   rei   ex  amore 
causetur.     Ex  hoc  enim  quod  aliquid  amamus,  desideramus  ilhul  si 
absit,  gaudemus  cum  adest,  tristamur  cum  ab  eo  impedimur  ;    et 
odimus  quae  nos  ab  amato  impediunt  ;  et  irascimur  contra  ea."- 
S.  Thorn.,   Opusc.  "  de  Div.  Norn."  C  4,  1  9,  &  "  Cont.  Gentes," 
L4,  C  19- 

2  Hahn-hahn,    "  Lives   of  Fathers   of  the  Desert "  ;    "  Paul  of 
Thebes." 

3  S.  Aug.,  "Confess.,"  i.  I. 


UNION  WITH  GOD,  OUR  ULTIMATE  END.     15 

is  replete  with  love      Its  wants  are  now  satisfied, 
and  it  rejoices  for  ever  in  its  end. 

It  is  clear  from  this  that  we  shall  not  attain  to 
the  perfection  of  our  being,  till  we  are  in  possession 
of  our  end;  and  if  not  to  the  perfection  of  our 
being,  neither  to  the  perfection  of  happiness.  So 
that  man's  end,  perfection,  and  beatitude  meet  in 
one  and  the  same  point,  according  to  the  teaching 
of  S.  Thomas.1  Further,  as  our  end  is  our  per 
fection,  it  follows  that  we  shall  not  be  able  to  attain 
our  end,  until  the  soul  has  attained  its  relative 
perfection.  The  realising  this  is  of  vast  importance 
to  us.  It  shows  us  the  necessity  of  undertaking 
the  work  of  our  perfection.  God  is  our  ultimate 
end.  The  attainment  of  perfection  may  be  called 
our  proximate  end,  as  being  the  necessary  and 
immediate  disposition  that  fits  us  for  union  with 
God.  u  You  have  been  made  by  God  "  (says  Lewis 
of  Granada)  ;  "  but  you  are  not  yet  finished.  And 
none  but  He  that  began  the  work  can  rightly  finish 
it.  This  is  why  all  effects  have  an  inclination  and 
tendency  to  the  causes  that  produced  them :  that 
they  may  receive  from  them  their  last  perfection."  2 

1  "  Beatitude  est  bonum  perfectum.  Et  unumquodque  dicitur 
perfectumjnquantum  attingit  proprium  iinem." — S.  Thorn.,  I  2, 
Q  2,  Art.  8  &  2  2,  Q  184,  Art.  I. 

-  Lewis  de  Gran.,  "  Sinner's  Guide,"  C  2,  S  I. 


CHAPTER  III. 

THE   ATTAINMENT   OF    PERFECTION,    OUR 
PROXIMATE   END. 

THE  attainment  of  our  ultimate  end  will  be  impos 
sible  until  the  soul  is  in  the  proximate  disposition 
for  uniting  with  God.  And  this  disposition  can 
be  nothing  less  than  the  soul's  perfection.  We 
know  that  God  will  not  admit  imperfect  souls  to 
the  eternal  union  of  heaven.  Otherwise  how  would 
"all  things  be  subdued  to  Him,  that  God  may  be 
all  in  all "  ? l  And  how  would  heaven  be  the 
all-happy  and  perfect  place  that  it  is  ?  "  What 
fellowship  hath  light  with  darkness?"2  and  what 
agreement  has  perfection  with  imperfection  ?  Does 
not  the  whole  doctrine  of  purgatory  rest  upon  this 
truth  ?  How  could  the  poor  soul  endure  the 
unclouded  blaze  of  God's  overwhelming  majesty, 
conscious  of  the  stains  and  shades  of  its  own  dark 
misery  ?  Would  it  not  hide  its  face,  and  seek  to 
flee  from  the  unutterable  purity  of  the  Divine 
light  ? 

In  the  life  of  heaven  we  see  no  longer  "in  a 
dark  manner,  but  face  to  face."3  God  Himself 
shines  within  the  souls  of  the  Blessed,  by  the 
effulgence  of  His  Divine  light  and  love.  And  as 
pure  crystals  before  the  shining  sun  reflect  unim 
peded  the  splendour  of  the  sun's  brightness,  and 
retain  the  likeness  of  its  image  within  them,  so  the 

1   I  Cor.  \v.  28.  -  2  Cor.  vi.  14.  3  I  Cor.  xiii.  12. 

16 


PERFECTION  OUR  PROXIMATE  END.    17 

souls  of  the  glorified  in  the  beatific  vision  stand 
before  the  Face  of  God,  and  reflect  the  Divine 
similitude,  by  the  participation  of  God's  own  life, 
and  light,  and  love,  and  happiness.1  "We  know 
that  when  He  shall  appear  we  shall  be  like  to  Him, 
because  we  shall  see  Him  as  He  is.  And  every 
one  that  hath  this  hope  in  Him  sanctifieth  himself, 
as  He  also  is  holy."  - 

Perfect  purity  of  soul  is  therefore  the  proximate 
and  immediate  disposition  for  union  with  God  ; 
since  by  means  of  this  alone  we  become  capable 
of  reflecting  purely  the  Divine  likeness.  It  is  th'is 
Divine  impression  and  reflection  that  at  once 
sanctifies  and  perfects  the  soul.  For  God  alone 
is  Holiness  and  Perfection  ;  and  we  can  only  be 
called  holy  and  perfect  by  participation  when  this 
Divine  resemblance  shines  within  us.  But  as  the 
sun's  reflection  would  be  impeded  in  a  crystal 
dimmed  with  spots  and  shades,  so  the  brightness 
of  God's  light  and  love  would  never  be  able  to 
reflect  itself  purely  in  a  soul  darkened  with  im 
perfection.  It  is  only  in  perfect  purity  that  the 
light  of  Divine  glory  shines.  Therefore  it  is  written, 
"  Be  ye  holy,  because  I  the  Lord  your  God  am 
holy."  3  "  Be  ye  perfect,  as  your  Heavenly  Father 
is  perfect."  4  Hence  the  necessity  of  attaining  to 
perfection,  before  we  can  attain  to  God.  As  then 
perfection  is  our  end,  it  follows  that  we  are  all  obliged 
to  tend  to  perfection ;  just  as  in  making  a  journey 
we  are  obliged  to  advance,  if  we  mean  to  reach  the 
journey's  end.  We  are  not  bound  at  once  to  be 
perfect ;  because  the  work  of  perfection  is  a  gradual 
process.  But  all  alike,  are  called  upon  to  tend, 
each  in  his  own  state  and  way,  to  perfection  ;  for 

1  "  Tune  perfecta  erit  Dei  similitude,  quando  Dei  perfecta  erit 
visio."— S.  Aug.,  "de  Trin.,"  Lib.  xiv.,  C  17. 

2  i  John  iii.  2.  3  Levit.  xix.  2.  4  S.  Matt.  v.  48. 

B 


1 8  THE  STUDY  OF  PERFECTION. 

the  very  reason  that  we  are  all  obliged  to  tend  to 
God  as  our  ultimate  end. 

Did  we  not  learn  in  the  first  chapter  of  the 
catechism  that  we  were  made  to  know  and  to  love 
God,  and  to  prepare  ourselves  to  be  happy  with 
Him  hereafter,  and  that  we  had  to  give  Him  our 
homage  by  believing  in  Him,  hoping  in  Him,  and 
loving  Him  with  our  whole  heart  ?  If  what  we 
have  learnt  since  our  childhood  has  tended  to 
make  us  forget  this  first  lesson,  which  tells  us  that 
our  business  here  below  is  to  lead  a  spiritual  life, 
is  it  not  necessary  that  we  should  return  again  to 
our  elementary  instruction  ?  "  Unless  you  become 
as  little  children,  you  shall  not  enter  the  kingdom 
of  heaven." l 

Let  it  be  said,  however,  for  the  tranquillity  of 
consciences,  that  souls  tend  to  perfection  very 
easily,  and,  as  it  were,  naturally,  without  adverting 
to  the  fact  that  they  are  doing  so  ;  and  this  on 
account  of  the  law  of  perfectibility  in  our  nature.2 
That  is  to  say,  they  tend  "  aliquo  modo"  in  some 
way.  Whether  they  are  progressing  quickly  or 
safely  are  further  questions.  Many  Christians,  and 
even  Religious,  may  think  little  about  perfection, 
and  yet,  strictly  speaking,  tend  to  it,  though  with 
slow  and  tottering  steps.  Certainly  every  soul 
maintaining  itself  in  grace,  is  in  some  way  tending 
to  perfection,  because,  if  it  persevere  in  that  dis 
position,  it  will  infallibly  reach  perfection  sooner  or 
later.  Grace  is  glory  begun  :  and  glory  is  grace 
perfected.  But  if  it  only  thought  more  of  its  per 
fection,  how  much  quicker  would  it  be  able  to 
advance !  And  these  very  ones  who  think  so  little 

1  S.  Matt,  xviii.  3. 

2  The  law,  namely,  by  which  we  naturally  tend  to,  or  wish  for, 
perfection  ;    as  S.    Thomas   says,    "  Unumquodque   appetit    suam 
perfectionem,"  Sum.  i.,  Q  6,  Art.   i.     By  marking  what  is  imper 
fect,  we  thereby  show  the  wish  for  what  is  perfect. 


PERFECTION  OUR  PROXIMATE  END.          19 

of  the  great  work  awaiting  them,1  bestow  indefinite 
time  and  pains  upon  the  cultivation  of  lower  things, 
and  the  perishable  satisfactions  of  this  passing  life. 
If  it  is  a  question  of  learning  a  worldly  profession, 
of  acquiring  a  particular  science  or  art,  what  interest 
do  we  see  !  Hour  upon  hour,  day  after  day,  and 
year  after  year  are  given  to  careful  consideration, 
and  diligent  application.  The  mind  is  trained,  the 
memory  stored,  heart  and  soul  are  engaged  in  the 
pursuit.  In  time,  by  dint  of  care  and  practice,  the 
habit  of  the  art  or  science  is  acquired  :  difficulties 
have  vanished ;  exercise  and  action  are  now  easy, 
pleasant,  and  natural.  Men  become  eminent  in 
their  state,  perfect  in  their  art ;  fit  to  communicate 
to  those  around  them ;  to  lead,  influence,  and  govern 
their  fellow-creatures. 

If  only  our  faith  were  more  vivid,  and  our  love  of 
God  more  fervent,  we  might  give  the  same  attention 
and  care  to  spiritual  things  that  these  children  of 
the  world  give  to  temporals,  and  as  they  attain 
perfection  in  their  profession,  we  might  at  least  aim 
at  it  in  ours.2  Would  not  the  work  be  easy,  and 
even  pleasant,  did  we  but  take  the  same  pains  over 
it  that  we  take  to  become  good  men  of  business,  or 
accomplished  in  literature  and  art  ? 

And  what  we  must  lament  is,  that  if  we  do  not 
undertake  here  the  work  of  our  perfection,  which 
we  might  do  with  such  great  glory  to  God,  such 
benefit  to  others,  and  so  much  happiness  and  merit 
to  ourselves,  it  will  have  to  be  done  for  us  in 
Purgatory,  without  this  glory  to  God,  benefit  to 
others,  and  merit  to  ourselves.  There  in  Purgatory 
we  shall  be  passive ;  and  the  everlasting  merit  of 

1  "  Hesitating  to  die  to  death,  and  to  live  to  life." — S.    Aug., 
"Confess.,"  Lib.  viii.,  C  n. 

2  "Cui   Deus  portio   est,   nihil   debet   curare   nisi    Deum."— S. 
Ambr.,  "  de  fuga  Sxculi,"  C  2. 


20  THE  STUDY  OF  PERFECTION. 

having  sought  with  heart  and  soul,  striven  for,  and 
attained  to  union  with  the  Sovereign  Good  in  this 
life,  will  not  be  ours  for  all  eternity.  How  sad  then 
to  content  ourselves  with  a  low  aim  and  a  slow 
pace  in  so  vastly  important  a  work!  We  have 
heard  of  the  archer  who  shoots  with  a  slack  bow. 
If  he  but  just  points  the  arrow  at  the  mark,  he  will 
miss  it.  His  only  plan,  if  he  wish  to  hit  it,  will  be 
to  take  a  high  aim.  Now  the  possession  of  God 
must  be  the  aim  of  every  true  Christian.  But  let 
it  not  be  forgotten  that  our  bow  is  slack.  Human 
nature  is  weak.  If  then  we  desire  to  attain  to  the 
possession  of  God,  let  us  not  be  contented  with  just 
providing  for  our  necessary  sanctification.  Let  our 
aim  be  perfection ;  and  then  with  all  the  weakness 
that  encompasses  us,  we  may  at  least  succeed  in 
attaining  what  is  necessary. 

Why  should  we  not  advance  quickly,  if  the  end  is 
to  be  gained  ?  Why  not  labour  industriously  if  the 
work  is  to  be  done  ?  People  of  the  world  are  not 
so  heedless  of  their  common  interests  as  we  are  of 
our  eternal  gains.  Do  we  see  them  contented  on  a 
journey  with  walking  lamely  along  the  way  ?  And 
what  would  they  say  to  one  who  satisfied  himself 
with  crawling  about  ?  1  We  know  that  their  desire 
to  gain  the  end  prompts  them  to  take  the  means 
of  advancing  rapidly.  They  are  far  too  much 
alive  to  their  needs  to  wish  to  loiter  on  the  road. 
So  in  the  way  of  perfection,  some  may  be  said 
to  walk  slowly,  and  some  just  creep  along  the  way. 
Others  find  means  of  going  forward  quickly,  while 
others  run  rapidly  along,  making  great  advances 
day  by  day.  All  these  tend  to  perfection  in  different 
ways  and  degrees,  even  those  who  creep,  since 

1  S.  Teresa  says  :  "We  must  take  care  that  our  Director  be  one 
who  does  not  teach  us  to  crawl  like  toads."— ';  Life,  by  herself," 
Ci3. 


PERFECTION  OUR  PROXIMATE  END.         21 

creeping  is,  absolutely  speaking,  tending.  But 
what  a  slow  tendency !  How  far  from  anything 
like  a  rational  progress !  How  little  would  they 
dream  of  such  folly  in  worldly  business !  How 
much  wiser  would  they  be  !  And  the  chances  are 
that  those  who  content  themselves  with  going  so 
slowly  will  find  life  slipping  away  and  their  work 
not  half  done,  if  indeed  they  do  not  stop  altogether 
or  die  on  the  way,  and  so  never  reach  the  wished - 
for  end.1 

"  Delay  not,"  says  the  "  Spiritual  Combat,"  "the 
spinning  of  the  wool  for  thy  nuptial  robe,  till  the 
marriage-day  be  come,  when  thou  shouldst  be  ready 
arrayed  to  go  before  thy  Spouse.  Remember  that 
God  who  gives  thee  the  morning  does  not  promise 
thee  the  evening." '  And  to  all  such  torpid  souls 
the  words  of  the  Psalmist  would  seem  to  apply  : 
"  They  have  eyes,  and  see  not.  They  have  ears, 
and  hear  not.  They  have  hands,  and  feel  not. 
They  have  feet,  and  walk  not."3  That  is,  in 
spiritual  life,  they  have  great  powers — many  capa 
bilities  and  opportunities ;  but  they  use  them  not. 
They  work  naturally,  and  not  spiritually.  Will  not 
the  talent  which  they  neglect  to  use  be  taken  from 
them  ?  "  For  to  every  one  that  hath,  shall  be  given, 
and  he  shall  abound.  But  from  him  that  hath  not, 
that  also  which  he  seemeth  to  have  shall  be  taken 
away."  4 

Shall  we  not  then  make  up  our  mind  for  our 
work — the  great  work  of  going  forwards  till  we 
attain  to  God  ?  Can  we  possibly  hesitate  to  advance 
day  by  day,  and  to  advance  quickly  ?  for  in  spiritual 

1  "  The  just  walk,  the  wise  run,  the  loving  fly  towards  God.     You 
ought  always  to  advance  in   the  paths  of  holiness.     You  will  do 
wrong  to  walk  if  you  can  run,  and  to  run  if  you  can  fly  ;  because 
time  is  short." — B.  Battista  Varani,  "Life/3  Suppl.,  C  2. 

2  "Spiritual  Combat,"  C  on  Sloth. 

3  Ps.  cxiii.  13.  4  S.  Matt.  xxv.  29. 


22  THE  STUDY  OF  PERFECTION. 

life  the  quicker  we  go,  the  more  easily  we  go,  says 
S.  Bernard.1  Think  of  the  Psalmist,  who  says,  "  I 
have  run  in  the  way  of  Thy  commandments,  when 
Thou  didst  enlarge  my  heart."  2  He  was  not  content 
with  a  slow  pace.  He  runs  with  an  enlarged  heart. 
And,  doubtless,  if  we  offer  our  hearts  to  God  by 
true  love,  He  will  enlarge  them,  and  enable  us  to 
run  forward  in  His  way,  imitating  the  Divine  Lover, 
who  "  rejoiced  as  a  giant  to  run  His  course."3 

Let  us  henceforth  then  consider  the  work  of  our 
perfection  as  the  main  business  of  life — the  distinct 
object  of  our  profession;  as  people  of  the  world 
profess  the  sciences  and  the  arts,  and  aim  at  per 
fection  therein.  "  In  everything  much  is  lost  if  we 
do  not  advance,"  says  S.  Teresa.  Moreover,  let  us 
strive  to  reach  perfection,  even  in  this  life,  though 
it  be  but  a  quarter  of  an  hour  before  we  die,  as  S. 
Francis  of  Sales  said.  How  insufficient  will  be  our 
love  of  God,  and  how  wanting  shall  we  be  in  appre 
ciating  our  opportunities  and  consulting  our  best 
interests,  if  we  let  life  slip  by,  wasting  our  time 
and  energies  on  perishable  gratifications,  instead  of 
devoting  them  to  the  grand  work  for  which  our 
powers  have  been  made ;  the  work  that  will  bring 
such  glory  to  God,  such  good  to  our  fellow-crea 
tures,  such  merit  and  happiness  to  our  own  souls. 
"  Woe  "  (says  S.  Bernard)  "  to  this  unhappy  genera 
tion,  that  suffices  itself  with  such  insufficiency  !  "  4 
If  the  work  of  perfection  is  to  be  done,  why  not  do 
it  in  this  life,  and  have  the  benefit  and  the  merit  of 
it  ?  Why  should  we  be  content  to  live  and  to  die 
imperfect,  leaving  our  work  undone,  and  not  having 

1  "  In   via   vitse,    quo   citius,    eo    facilius    curritur." — S.    Bern., 
Epist.  385. 

2  Ps.  cxviii.  32.  3  Ps.  xviii.  6. 

4  "  Va;  generation!  huic  miserce  ab  imperfeclione  sua,  cui  sufticere 
videtur  insufficientia,  imo  inopia  tanta  !  " — 8.  Bern.,  Serin.  27  "  de 
Divers." 


PERFECTION  OUR  PROXIMATE  END.         23 

gained  to  Gocl  the  glory,  and  to  ourselves  the  merit 
of  it  ?  If  the  work  is  ours,  let  us  do  it,  and  do  it 
while  we  can.  "Work  while  it  is  day;  for  the 
night  cometh  when  no  man  can  work." l  "  It  is 
astonishing  to  see  with  what  love  God  engages 
Himself  with  us,  and  yet  how  few  souls  occupy 
themselves  with  Him." f*  Further,  if  we  neglect  our 
perfection,  or  take  but  little  heed  of  it,  may  we  not 
fear  to  incur  the  rebuke  of  the  Master  to  His 
steward,  that  he  had  "  wasted  His  goods  "  ? 3  We 
have  the  power  to  advance,  and  the  means,  and  the 
time,  and  the  opportunities.  Shall  we  not  use  our 
powers,  our  time,  our  means,  and  our  opportunities  ? 
and  if  we  neglect  to  use  them,  shall  we  not  waste 
them  ? 

"Trade  till  I  come,"  was  the  injunction  of  the 
Master  in  the  parable  of  the  pounds.4  How  many 
talents  are  committed  to  us  !  We  have  vast  powers 
of  working  for  God,  both  internally  and  externally  : 
and  of  making  His  gifts  fructify  to  His  glory,  and  to 
our  own  and  others'  benefit.  We  are  able  to  love 
Him  generously,  to  turn  to  Him  frequently,  to  think 
of  Him  lovingly,  to  give  ourselves  to  Him  unre 
servedly,  to  labour  for  Him  zealously,  to  suffer  for 
Him  patiently.  We  are  able  to  be  "  all "  for  Him. 
"  Trade  till  I  come."  Are  we  good  traders  ?  Are 
we  turning  our  talents  to  account,  in  the  way  our 
Divine  Master  intends  they  should  serve  both  Him 
and  us  ? 

Doubtless,  in  the  way  of  perfection,  it  is  of  the 
greatest  advantage  to  start  upon  the  right  track  in 
early  years ;  in  order  that  habits  of  mind,  heart, 
and  action  may  be  formed  accordingly.  Hence  the 
Divine  admonition  :  "  The  things  thou  hast  not 
gathered  in  thy  youth,  how  shalt  thou  find  them  in 

1  S.  John  ix.  4.  -  Surin.,  Lett,  ix.,  Vol.  ii. 

3  S.  Luke  xvi.  I.  4  S.  Luke  xix.  13. 


24  THE  STUDY  OF  PERFECTION. 

thy  old  age  ?  "  l  We  are  creatures  of  habit ;  and  it 
is  of  the  utmost  consequence  that  our  early  habits 
should  be  the  right  ones.  "  The  form  a  man  first 
takes  he  hardly  changes."-  Consequently,  if  the 
higher  habits  of  Divine  knowledge  and  love  are  not 
duly  formed,  lower  habits  quickly  get  the  entrance, 
gather  strength,  and  become  unmanageable.  To 
unform  old  habits,  and  form  new  ones  late  in  life, 
is  an  acknowledged  difficulty.  This  made  Lallemant 
say  that  (in  the  ordinary  course)  "  no  one  will  give 
himself  to  the  interior  life  in  his  old  age  who  has 
not  done  so  in  his  youth,"3  although  even  here 
Divine  Grace  may  supply,  and  will,  if  a  soul  be 
loving,  courageous,  and  consistent. 

It  concerns  us  then  at  once  to  know  where  our 
work  lies.  What  is  perfection  ?  And  in  what  pre 
cisely  does  our  own  perfection  consist  ?  The  first 
step  to  success  in  any  work  is  to  ascertain  what  the 
work  really  is.  If  it  is  to  be  done,  it  must  first  be 
known.  "  Therefore  is  My  people  led  away  captive, 
because  they  had  not  knowledge."4 

Perfection  may  be  described  differently,  and  yet 
its  reality  be  ever  one  and  the  same.  Beginners 
might  open  a  number  of  spiritual  books,  in  view  of 
learning  the  way  of  perfection,  and  think  that  one 
says  one  thing,  and  another  another.  It  is,  indeed, 
true  that  there  are  different  ways  of  doing  the  same 
work,  as  there  are  different  roads  that  lead  to  the 
same  end.  We  must  not  complain  of  this  variety, 
which  is  suitable  to  the  varied  wants  of  different 
souls.  It  is  quite  certain  that  the  end  of  all  is  the 
same.  "The  Holy  Spirit,"  says  Blosius,  "leads 
us  by  different  ways  to  the  wine-cellar  of  His 

1  Ecclus.  xxv.  5. 

2  "  Formam  quam  primo  quis  recipit,  vix  deponit." — S.   Bonav., 
"  Spec,  discipl.,"  prol. 

3  Lallemant,  "  Spir.  Doctrine,"  P  5,  C  2,  A  3,  §  3. 

4  Isaias  v.  1 5. 


PERFECTION  OUR  PROXIMATE  END.         25 

love."1  And,  therefore,  when  spiritual  writers  seem 
to  say  many  things,  we  must  own  that  it  is  rather 
their  ways  that  are  different  than  their  end.  More 
over,  if  we  had  more  light,  it  would  be  easy  to  see 
that  they  are  all  in  agreement  together. 

Still,  it  is  a  benefit  to  each  one's  soul  to  be  able 
to  find  the  central  point  to  which  the  varied  teach 
ing  of  Doctors  and  Spiritual  men  is  known  to  be 
directed,  or  from  which  it  may  be  said  to  radiate. 
If  we  find  that  point,  it  is  like  eyesight,  enabling  us 
to  see  things,  which  before,  for  want  of  a  certain 
deep,  inward,  general  principle,  we  failed  to  recog 
nise.2  In  the  case  of  many  who  appear  to  content 
themselves  with  creeping  along  the  way  of  perfec 
tion  (as  though  the  Divine  Loveliness  were  not 
sufficient  to  induce  them  to  go  quickly),  it  is  likely 
that  they  would  have  but  little  method  in  their 
spiritual  life.  "  I  pray  to  God,"  they  would  say : 
11 1  go  to  the  sacraments ;  I  do  not  want  to  commit 
mortal  sin  :  I  try  to  do  the  duties  of  life."  All  this 
is  certainly  good.  But,  perhaps,  they  do  not  re 
member  that  their  bow  is  slack.  Human  nature  is 
weak,  and  the  enemies  of  our  salvation  are  strong. 
If  they  aim  no  higher  than  this,  do  they  not  run 
the  risk  of  missing  the  mark  ?  Anyhow,  if  they  are 
contented  in  creeping  to  heaven,  it  is  their  own 
look-out.  In  worldly  business  they  are  usually 
wiser.  "If  you  offer  the  blind,  and  the  lame,  and 
the  sick  for  sacrifice,  is  it  not  evil  ?  Offer  it  to  thy 
prince,  if  he  will  be  pleased  with  it,  or  if  he  will 
regard  thy  face,  saith  the  Lord  of  Hosts.  If  you  will 
not  hear,  and  if  you  will  not  lay  it  to  heart,  to  give 
glory  to  My  name,  saith  the  Lord,  I  will  send  poverty 
upon  you ;  because  you  have  not  laid  it  to  heart."  3 

1  Blosius,  "  Spec.  Monach,"  C  5. 

'  "  Ubi  amor,  ibi  oculus.!: — Rich,  of  S.  Viet.,  "de  prrcp.  ad 
Contempl.,"  C  13.  :i  Malach.  i.  8  and  ii.  2. 


26  THE  STUDY  OF  PERFECTION. 

To  others,  however,  who  wish  to  advance  more 
securely  to  their  end,  it  will  be  of  great  advantage 
to  adopt  some  method  of  proceeding  in  spiritual 
things,  which  will  involve  their  having  a  definite 
aim  in  view,  and  bringing  its  influence  to  bear  on 
the  works  of  daily  life. 

Now  it  may  well  happen  to  souls  who  strive  to 
serve  God  in  earnest — who  say  with  the  Psalmist, 
"  Show  me,  O  Lord,  Thy  ways,  and  teach  me  Thy 
paths,"  l  to  find  themselves  strongly  drawn  in  some 
particular  direction.  Such  drawing,  indeed,  may  be 
well  regarded  as  an  assured  sign  of  God's  working 
in  the  soul :  for  in  this  work  God  is  the  principal 
Worker,  and  the  soul  has  to  respond  to  the  Divine 
call.  Let  it,  therefore,  say  again  with  the  Psalmist, 
"  I  will  hear  what  the  Lord  God  shall  speak  within 
me."2 

One,  for  instance,  might  be  deeply  impressed  with 
the  conviction  that  the  simple  will  of  God  was  the 
compendium  of  all  he  needed ;  and  day  by  day  he 
would  endeavour  to  recognise  that  Divine  will  in 
each  duty  and  occurrence,  and  strive  to  do  it  as 
faithfully  as  he  could.  Another  might  be  drawn  to 
the  exercise  of  conformity  to  Christ  our  Lord  as 
the  model  of  perfection.  He  would  have  the  Divine 
Master  constantly  in  view,  meditating  on  His  life 
and  virtues,  as  it  were  walking  with  Him,  and  striv 
ing  to  imitate  Him  in  the  perfection  of  His  Sacred 
Humanity.  A  third  would  make  the  presence  of 
God  the  one  thought  of  his  life,  endeavouring  to 
realise  the  Sovereign  Wisdom  and  Love,  as  sustain 
ing  and  pervading  all  things ;  "  in  whom  we  live, 
and  move,  and  have  our  being : "  3  and  this  thought 
would  be  made  to  sanctify  his  life,  for  it  would 
gradually  lead  to  the  love  of  God,  as  the  only  good ; 
and  more  love  would  bring  more  light,  and  more 

1  Ps.  xxiv.  4.  -  Ps.  Ixxxiv.  8.  :;  Acts  xvii.  28, 


PERFECTION  OUR  PROXIMATE  END.         2? 

light  more  love ;  and  thus  life  and  actions  would  be 
ordered  by  the  light  and  strength  of  love,  according 
to  God.  Another  would  take  up  the  work  of  putting 
off  "  the  old  man  "  by  mortification,  and  putting  on 
the  "  new  man "  by  living  according  to  the  spirit. 
This  seems  to  be  S.  Paul's  idea  of  Christian  perfec 
tion,  which  is  no  small  recommendation.  Others 
would  feel  less  definite  attractions ;  trying  to  live 
always  in  God's  grace,  praying  daily,  and  offering 
the  works  and  trials  of  life  to  the  Divine  glory. 

It  must  be  said  that  all  these  views  of  spiritual 
life  are  good.  God's  graces  are  manifold.  "  There 
are  diversities  of  graces,  but  the  same  spirit.  And 
there  are  diversities  of  operations,  but  the  same  God, 
who  worketh  all  in  all."1  "The  Spirit  breatheth 
where  He  will:"2  and  God  deals  differently  with 
different  souls,  and  with  the  same  soul  at  different 
times.  How  different  have  the  Saints  been  !  God 
seems  to  delight  to  manifest  Himself  in  great  variety, 
in  the  order  of  grace,  as  in  that  of  nature.  As  the 
flowers,  and  fruits,  and  trees  are  all  beautiful  in 
their  variety,  so  are  the  saints  of  God  and  holy 
souls ;  and  so  are  the  works  of  the  saints  and  the 
writings  of  spiritual  men ;  all  different,  and  all 
good ;  and  the  Divine  Spirit,  their  common  prin 
ciple,  working  "all  in  all." 

Let  those,  therefore,  who  have  any  particular  at 
traction  in  spiritual  life,  whether  it  be  to  one  plan 
or  another,  so  long  as  it  is  good,  and  influences 
them  rightly,  follow  such  attraction  as  long  as  it 
may  last,  as  the  Divine  call  in  their  regard.  If,  as 
time  goes  on,  new  lights  are  received  and  higher 
aspirations  arise,  let  them,  as  the  Apostle  says,  "  be 
zealous  for  the  better  gifts,"  and  ready  to  follow 
the  "  more  excellent  way  "  ; 3  remembering  that  our 
life  here  below  is  to  be  a  constant  progress;  that 

1   i  Cor.  xii.  4.  -  8.  John  iii.  8.  3  I  Cor.  xii.  31. 


28  THE  STUDY  OF  PERFECTION. 

when  one  step  is  made  we  must  be  ready  for  the 
next ;  when  one  height  is  gained  we  have  to  com 
mence  another;  for  "  the  path  of  the  just,  as  a 
shining  light,  goeth  forwards,  and  increased!  to  per 
fect  day  "  ; 1  remembering  also  S.  Paul's  persuasion 
that  he  had  still  to  go  onwards  to  perfection  :  "  not 
as  though  I  had  already  attained,  or  were  already 
perfect :  but  I  follow  after,  if  by  any  means  I  may 
apprehend.  Forgetting  the  things  that  are  behind, 
and  stretching  forth  myself  to  those  that  are  before, 
I  press  towards  the  mark."5 

It  may  happen,  however,  that  some  souls  have 
desires  for  perfection,  and  yet  feel  none  of  the 
attractions  named,  but  would  gladly  find  means  of 
gaining  a  clear  idea  of  their  work — such  as  would 
at  once  enlighten  them  to  undertake  it,  and  aid  them 
to  accomplish  it.  It  is  for  these  more  especially 
that  the  present  treatise  is  designed. 

Let  all  such  know  that  they  have  within  them  the 
germ  of  their  own  perfection,  which  only  awaits 
development.  Thus  they  need  not  seek  their  trea 
sure  from  afar.  They  have  it  deep  within  their 
own  souls.  It  "  is  not  above  thce,  nor  far  off  from 
thee;  nor  is  it  in  heaven  that  thou  shouldst  say, 
Which  of  us  can  go  up  to  heaven,  to  bring  it  to  us  ? 
Nor  is  it  beyond  the  sea,  that  thou  niayest  excuse 
thyself,  and  say,  Which  of  us  can  cross  the  sea,  and 
bring  it  unto  us  ?  But  it  is  very  nigh  to  thee,  in 
thy  heart,  that  thou  mayest  do  it,  that  thou  mayest 
love  the  Lord  thy  God,  and  walk  in  His  ways,  and 
adhere  to  Him  ;  for  He  is  thy  life."  3 

The  state  of  grace  places  the  soul  even  now  in 
union  with  God,  elevating  it  to  the  Divine  friend 
ship,  and  making  it  a  participator  in  Divine  know 
ledge  and  love  by  the  theological  virtues,  which 
belong  essentially  to  the  life  of  grace.  The  germ 
1  Prov.  iv.  1 8.  *  Philip,  iii.  12.  3  Dent.  xxx.  n. 


PERFECTION  OUR  PROXIMATE  END.         29 

of  our  perfection  is  in  the  theological  virtue  of 
chanty,  as  being  love  of  the  highest  order,  and 
therefore  the  animating  and-  moving  principle  in 
the  will,  commanding  through  the  will  the  other 
virtues,  thus  ordering  and  regulating  the  soul,  and 
gradually  perfecting  the  whole  man  in  his  life  and 
actions.1  For  even  in  the  natural  order  love  is  the 
principle  of  action  and  perfection.  "  Each  one  lives 
according  to  his  love,  for  good  or  for  bad,"  says  S. 
Augustine.2  As  a  man  loves,  so  he  wills  and  moves. 
Love  is  the  spring  of  his  actions.  So  in  the  spiritual 
order,  Charity  or  Divine  love  is  the  principle  of 
action.3  Hence  the  Holy  Fathers  speak  of  it  as 
the  root  of  good  things,  and  the  source  and  mother 
of  the  virtues.4  This  queen  of  virtues  resides  within 
us  as  a  hob  it y  or  permanent  quality  of  soul,  the 
property  of  sanctifying  grace,  by  which  God  loves 
the  soul  and  the  soul  loves  God ; 5  God  abides  in 
the  soul  and  the  soul  abides  in  Him ; 6 — the  habit 
of  Divine  Charity,  uniting  the  soul,  according  to  the 
nature  of  love,  with  the  beloved  object;  subduing 
and  likening  it  thereto,  and  finally  transforming 
it ;  according  to  the  words  of  the  Apostle,  "  He 
who  is  joined  to  the  Lord  is  one  spirit."7  Here 
we  find  the  reason  for  placing  our  perfection  in 

1  "  Caritas  est  virtus  dignissima,  casterarum  virtutum  regina,  im- 
peratrix,  motrix,  forma,  vita,  et  finis  ;  quia  per  caritatem  maxime  ac 
propinquissime  conjugimur,  conformamur,  adhreremusque  Deo.     Et 
sicut  in  naturalibus  forma  movet,  ornat,  perficitque  materiam,  sic 
in  intellectualibus  atque  moralibus,  caritas  cseteras  movet,  perficit, 
ornat,  actuatque  virtutes." — Denis  Carthus.,  "  de  Profess.  Monast," 
A  I,  and  "de  Regul.  vitae  Chrtstianse,"  L  i.,  A  8. 

2  "Ex  amore  suo  quisque  vivit,  vel  bene,  vel  male. — S.  Aug., 
"Cont.  Faust,"  L  v. 

3  "  Caritas   est  principium    omnium   bonorum    operum,    quse   in 
finem  ultimum  ordinari  possunt." — S.  Thorn.,  I  2,  Q  65,  Art.  3. 

4  "  Caritas  est  radix  bonorum." — S.  Aug.,  "de  Gratia  Christi," 
Lib.  i.     "Caritas  radix  est,  fons,  materque    cunctorum  bonorum." 
— S.  John  Chrys.,  "  Horn.  2  in  die  Pentec." 

5  S.  John  xiv.  23.  (i  I  John  iv.  16.  7  I  Cor.  vi.  17. 


3D  THE  STUDY  OF  PERFECTION. 

Charity.1  God  alone  is  perfection.  Our  perfection  is 
but  relative,  and  must  therefore  consist  in  resembling 
Him.  But  how  is  our  nature,  divided  and  darkened 
by  so  many  imperfect  habits,  to  be  brought  to  that 
oneness  and  perfect  purity  that  likens  it  to  God,  and 
enables  the  Divine  light  to  shine  unimpeded  within 
it  ?  It  is  by  "  the  operation  whereby  He  is  able  to 
subdue  all  things  to  Himself"2  that  God  will  effect 
this;  the  operation  of  His  Divine  love,  which  en 
kindles  its  fire  within  the  soul,  and  gradually  com 
municates  its  virtue  to  the  faculties,  senses,  and  even 
bodily  members ;  expelling  all  contrary  elements ; 
changing,  subduing,  refining,  spiritualising  the 
nature,  and  finally  transforming  it  to  the  Divine 
likeness ; 3  much  as  in  material  things  the  fire  acts 
upon  the  wood,  consuming  all  dissimilar  qualities, 
and  changing  it  into  its  own  form.  "  Our  God  is  a 
consuming  fire."  4  So  He  dwells  within  us,  and  by 
the  fire  of  His  Charity  works  in  our  souls,  eliminat 
ing  the  human  spirit  and  substituting  the  Divine. 

1  The  definition  of  perfection  is  given  as  follows  by  Bouix  : 
"  Perfection  is  Charity  so  habitual  and  intense,  as  proximately  to 
dispose  .a  man  to  act  ordinarily  and  easily  according  to  the  Divine 
precepts  and  counsels." — "  De  jure  Regul./'  P  i.,  C  3,  P  4.  "I 
infer  with  Suarez,"  says  Scaramelli,  "that  perfection  consists  in 
the  formation  of  the  habit  of  Charity  ;  and  in  rendering  it  easy, 
ready,  and  prompt  in  the  exercise  of  full  and  fervent  acts  of  love 
towards  God  and  our  neighbour." — "Direct.  Ascet.,"  Vol.  i. ,  S  I, 
A  i,  C  2.  This  reducing  the  work  of  our  perfection  to  the  de 
velopment  of  the  one  great  habit  of  habits  rest  upon  a  simple  law 
of  nature,  viz.,  that  love  is  the  spring  of  our  actions.  Hence  our 
Lord  tells  us  that  on  Charity  "  dependeth  the  whole  law  and  the 
prophets  "  (S.  Matt.  xxii.  40).  As  though  He  would  teach  us  that 
all  the  laws  of  God,  and  the  doctrine  of  inspired  men,  are  comprised 
in  one  Charity  ;  this  being  the  inward  life  and  principle,  moving 
the  soul  to  the  observance  of  all  the  rest.  In  this  way  the  other 
virtues  become  the  different  operations  of  the  one  Charity  :  "  love 
always  working  in  a  thousand  different  ways,"  as  says  S.  Teresa, 
"Int.  Castle,"  M  6,  C  9. 

-  Philip,  iii.  21. 

3  "In  eandem  imaginem  transformamur." — 2  Cor.  iii.  18. 

4  Heb.  xii.  29. 


PERFECTION  OUR  PROXIMATE  END.         31 

But  "  while  the  Divine  fire  consumes,  it  afflicts  not," 
says  S.  Bernard.  "  It  burns  sweetly,  and  lays  waste 
happily.  While  it  subdues  the  imperfections  of  the 
soul,  it  diffuses  therein  the  sweetness  of  its  unction."  l 
How  this  is  done,  and  how  the  life  of  Divine  Charity 
thus  unites  in  itself  all  other  plans  of  perfection,  and 
so  may  be  considered  a  short  and  compendious  way 
to  our  end,  we  will  endeavour  to  see  in  the  chapters 
which  follow. 

1  "  Ignis,  qui  Deus  est,  consumit  quidem,  sed  non  affligit. 
Ardet  suaviter,  desolatur  feliciter.  Est  enim  vere  carbo  desola- 
torius  ;  sed  qui  sic  in  vitia  exerceat  vim  ignis,  ut  in  anima  vicem 
exhibeat  unctionis." — S.  Bern.,  Serm.  57  "in  Cantic." 


CHAPTER  IV. 

OUR    NEED   OF   HUMILITY. 

IT  is  evident  that  the  Charity  which  gives  us  our 
perfection  and  beatitude  by  union  with  our  End 
must  be  perfect  Charity  as  distinguished  from 
Charity  simply  possessed,  which  is  compatible  with 
imperfection  and  venial  sins.  As  already  said,  the 
simple  possession  of  Charity  common  to  all  in  the 
state  of  grace  is  a  germ  that  awaits  its  development, 
and  must  attain  its  perfection  before  it  is  capable 
of  this  Divine  union  ;  inasmuch  as  God,  who  is 
Infinite  Perfection,  could  never  take  imperfection 
into  the  eternal  union  of  heaven  ;  "  for  the  vileness 
of  the  creature,"  says  S.  John  of  the  cross,  "  is 
much  less  capable  of  the  dignity  of  the  Creator  than 
darkness  is  of  light."  1 

The  work  of  bringing  Charity  to  its  perfection 
will  require  us  to  devote  ourselves  to  this  one 
project  only.  It  must-  be  our  exclusive  work ; 2 
that  is,  the  various  duties  and  trials  of  life  must 
be  made  to  enter  into  it,  by  proceeding  in  them 
from  the  principle  of  Divine  love,  instead  of  our 
own  natural  love.3  For  as  the  fruits  of  a  tree 
depend  on  the  sap  rising  from  the  root  and  spread 
ing  its  virtue  through  all  the  branches  ;  so  the  fruits 

S.  John  of  the  Cross,  "  Ascent  of  M.  Carm.,"  B  i.  C  4. 

2  "  Caritas  est   principium   omnium   bonorum   operum,   quce  in 
finem  ultimum  ordinari  possunt." — S.  Thorn.,  i  2,  Q  65,  Art.  3. 

3  "  Ut  cuncta  nostra  operatio  a  Te  semper  incipiat." 


OUR  NEED  OF  HUMILITY.  33 

of  our  life,  which  are  our  daily  works,  need  vivify 
ing  by  the  sweet  virtue  of  Divine  love,  rising  in 
the  soul  from  the  root  of  sanctifying  grace,  and 
spreading  its  influence  through  our  lives  and 
actions. 

And  as  when  we  see  a  tree  bringing  forth  bad 
fruits  we  know  that  the  cause  lies  in  the  defective 
virtue  of  the  root,  so  when  we  see  the  imperfect 
produce  of  our  lives  we  know  that  the  root  of  self- 
love  is  entwining  itself  with  that  of  Divine  love, 
and  spreading  its  influence  in  our  powers,  which 
in  their  turn  bring  forth  evil  fruits.1  In  either  case 
the  cause  is  at  the  root,  and  the  remedy  too.  If 
we  wish  the  whole  tree  to  flourish,  and  its  fruits 
to  be  ever  sweet  and  abundant,  the  virtue  of  the 
root  and  the  sap  must  be  uniformly  and  exclusively 
good.  So  if  our  souls  are  to  live  a  perfect  life,  and 
bring  forth  sweet  and  abundant  fruits  to  God,  they 
must  be  under  the  full  influence  of  the  Divine 
principle  which  lies  at  the  root  of  the  spiritual  life. 
And  as  a  change  at  the  root  would  change  the  fruitF, 
so  to  leave  the  Divine  for  the  natural  principle 
would  affect  us  in  the  like  way  spiritually.  If, 
therefore,  we  wish  to  succeed  in  the  work  of  our 
perfection,  we  must  go  to  the  root  of  the  matter. 
Take  in  hand  the  perfecting  principle,  which  is  the 
habit  of  Charity,  as  a  moving  power,  opposed  to 
self-love,  and  keep  consistently  under  its  influence 
through  life,  until  its  work  within  us  is  complete. 
Then  the  Divine  Lover  will  no  more  complain  that 
after  all  the  care  He  has  had  of  us  we  bring  forth 
"  wild  grapes."  • 

1  "Amor  sui  est  causa  omnis  pcccati." — S.  Thorn.,  I  2,  O  77. 
A  4. 

-  "What  is  there  that  I  ought  to  do  more  to  My  vineyard  that 
I  have  not  done  to  it  ?  Was  it  that  I  looked  that  it  should  bring 
forth  grapes,  and  it  hath  brought  forth  wild  grapes?" — Isaias  v.  4.^ 

C 


34  THE  STUDY  OF  PERFECTION. 

The  influx  of  Charity  into  our  actions  may  be 
either  actual  or  virtual.  Actual,  when  the  mind 
and  heart  are  engaged  with  the  thought  and  love 
of  God  affectively,  or  when  the  habit  of  Charity 
moves  us  to  action  effectively.  Virtual,  when  the 
principle  of  Divine  love  practically  though  imper 
ceptibly  influences  us,  in  virtue  of  former  acts  and 
the  habitual  attitude  of  the  soul.  By  offering  our 
selves  to  God  for  the  one  project  of  perfect  Charity, 
and  keeping  thus  consistently  to  its  principle,  we 
might  possibly  attain  our  perfection  as  life  is  draw 
ing  to  a  close  :  whereas  if  we  divide  ourselves  on 
other  projects  not  entering  into  the  life  of  Charity, 
we  can  never,  in  this  disposition,  get  to  perfection. 
Oneness,  simplicity,  perfect  purity  of  soul — this  is 
what  Charity  needs  for  its  perfection,  as  bringing 
the  soul  to  the  Divine  resemblance.  Multiplicity, 
therefore,  and  division  are  necessarily  impediments.1 
Even  Seneca's  teaching  is  that  "  a  virtuous  life 
must  be  all  of  a  piece."  2  Hence  S.  Francis  of  Sales 
tells  us  that  those  who  aspire  to  heavenly  love 
withdraw  their  thoughts  from  worldly  things,  and 
reduce  all  their  projects  to  one — that  of  loving  God 
only.3  All  their  exertions  are  not  too  great  for  the 
execution  of  such  a  design. 

In  view,  then,  of  providing  for  the  safety  and 
durability  of  our  work,  let  us  know  that  if  we  are 
to  ascend  above  ourselves  to  the  union  of  perfect 
Charity  with  God,  it  is  very  necessary  that  we 
should  first  descend  into  ourselves  by  true  self- 
knowledge  and  humility,  in  order  to  realise  what 
we  are  of  ourselves  ;  that  thus  the  gifts  and  opera- 
tbns  of  Divine  Charity  may  be  preserved  intact  to 

1  "  Deus  vinus  et  simplicissimus  est.  Nunquam  potent  anima 
unioni  apta  esse,  nisi  una  et  simplicissima  efficiatur." — Card.  Bona., 
"Manuduc.,"  fin.  2__Seneca,  Epist.  21. 

3  S.  Fran,  of  Sales,  "  Love  of  God,"  B  xii.,  C  3. 


OUR  NEED  OF  HUMILITY.  35 

God,  whose  property  they  are ;  and  lest  from  error 
and  ignorance  of  the  mind  we  should  be  hindered 
in  our  course  onwards,  or  altogether  diverted  from 
it,  by  the  troublesome  seductions  and  subtleties 
of  pride  and  self-complacency. 

How  clearly  the  Fathers  and  Saints  of  the 
Church  instruct  us  in  this  method  of  descending 
downwards  before  we  venture  to  rise  upwards. 
"  Descend,  that  you  may  ascend,"  says  S.  Augus 
tine.1  And  the  Abbot  Nesteros  advises  Cassian  to 
apply  himself  to  humility,  as  the  way  of  attaining 
to  perfect  Charity.  "  Establish  in  your  heart," 
he  says,  "a  profound  humility,  which  by  degrees 
will  conduct  you  to  perfect  chanty."  -  S.  Bernard 
also  tells  us  to  begin  with  the  consideration  of 
ourselves,  lest  our  progress  to  further  things  be  in 
vain;  "for  without  self-knowledge,"  says  he,  "we 
are  as  one  building  without  a  foundation,  and  prepar 
ing  rather  a  ruin  than  an  edifice."3  We  remember, 
too,  the  sentence  of  the  "  Imitation  "  :  "  By  so  much 
the  higher  a  man  ascends  into  God,  by  how  much 
the  lower  he  descends  into  himself."4 

How  impressive,  again,  is  our  Lord's  instruction 
to  S.  Catherine,  of  Siena  on  this  point :  "  Daughter, 
knowest  thou  what  thou  art,  and  what  I  am  ?  If 
thou  have  a  perfect  knowledge  of  these  two  points, 
thou  art  blessed.  For  by  means  thereof  thou  shalt 
easily  escape  the  snares  of  the  enemy,  and  be  able 
to  attain  to  all  grace,  all  truth,  all  charity,  without 
any  great  difficulty  or  hardness.  Thou  art  she  that 
is  not :  I  am  He  who  is.  This  is  a  brief  doctrine, 

1  "  Descendite,  ut  ascendatis." — S.  Aug.,   "Confess.,"  Lib.   iv., 
C  12. 

2  Cassian,  Conf.  14,  C  10. 

3  "  A  te  tua  consideratio  inchoet,  ne  frustra  extendaris  in  alia. 
Si  te  nescieris,  eris  similis  sedificanti  sine  fundamento,  ruinam  non 
structuram  faciens." — S.  Bern.,  "de  Consid.,"  Lib.  ii.,  C  3. 

4  "  Imit.,"  B  iii.,  C  42. 


36  THE  STUDY  OF  PERFECTION. 

by  the  which  a  man  may,  without  reading  many 
books,  be  made  blessed,  and  unite  himself  with 
God."1 

"  In  the  beholding  of  God  we  fall  not,  and  in 
the  beholding  of  ourself  we  stand  not."  "  It  is  full 
profitable  to  us  that  we  see  these  both  at  once.  For 
the  higher  beholding  keepeth  us  in  ghostly  joy  in 
God;  and  the  lower  beholding  keepeth  us  in  dread. 
But  our  good  Lord  willeth  ever  that  we  hold  our 
selves  much  more  in  the  beholding  of  the  higher, 
and  yet  not  leave  the  knowing  of  the  lower."  - 

"  Neither  angel  nor  man  hath  aught  of  himself, 
but  God  alone.  And  this  truth  makcth  the  soul 
to  be  poor  (for  she  seeth  that  she  hath  nothing), 
and  as  she  seeth  the  good  of  poverty,  she  loveth 
it.  Afterwards  it  maketh  her  see  the  Divine  Good 
ness,  and  thus  she  loveth  God,  since  she  accounteth 
that  she  hath  nothing  of  her  own  to  love.  And  as 
she  loveth,  so  she  worketh."3 

In  order  the  better  to  see  ourselves  before  God, 
and  realise  more  our  nothingness  before  His  Im 
mensity,  our  poverty  and  misery  before  His  Gran 
deur  and  Loveliness,  and  so  gain  a  knowledge  of 
the  work  that  has  to  be  done  within  our  souls  to 
bring  them  to  perfection,  let  us  place  the  following 
diagram,  representing  the  imperfect  and  the  perfect 
soul  before  God,  and  the  process  of  purification 
that  has  to  be  undergone  before  the  soul  attains 
its  perfection. 

Fig.  I  shows  the  imperfect  and  unpurified  soul, 
containing,  however,  the  germ  of  its  perfection  in 
Charity,  awaiting  its  development  by  the  full  forma 
tion  of  the  habit. 

Fig.  2   shows  the  soul   purified   and   perfect,   bv 

1  S.  Cath.  Sien.,  "Life,"  by  Caterinus,  P  I,  C  17. 

2  M.  Juliana  of  Nor  w.,  "Revel,"  C  82. 

3  B.  Angela  of  Folig.,  "Visions  and  Instr.,"  C  55. 


OUR  NEED  OF  HUMILITY.  3? 

the   development  of  its  Divine   life,   in   the    formed 
and  finished  habit  of  Charity,  disposed  to  its  acts. 


DSUS^CARlTAS    \£ST 


i.  The  Imperfect  Soul. 


PR  I  NCI  PIUM 


'«*       afftctlva, 

C  A  R  I  T  A  S 
effecTiva 

ORDI  N  ATA 
prompfe 


2.  The  Perfect  Soul. 


"  Quanto    ma^is    regnuni    cupiditatis    destituitur,    tanto  caritatis 
augetur. "  : 

"Thou  must  give  all  for  all,  and  be  nothing  of  thine  own." '2 

1   S.  Aug.,  "  de  doctrina  Christiana,''  Lib.  iii.,  C  10. 
3  "  Imit.,"  B  iii.,  C  27. 


38  THE  STUDY  OF  PERFECTION. 

God  Himself  is  the  Fountain  of  life.  "  With 
Thee  there  is  the  fountain  of  life."1  The  Divine 
life  is  the  life  of  Charity,  because  "  God  is  Charity,"  * 
and  His  love  is  the  life  of  the  soul.3  God  sheds 
the  light  and  love  of  His  Charity  upon  every  soul 
in  grace.4  But  its  brightness  is  reflected  in  a 
greater  or  lesser  degree,  according  to  the  soul's 
inward  purity,  in  proportion  to  which  it  is  enabled 
to  participate  more  or  less  the  Divine  quality. 

Fig.  I  represents  the  soul  as  yet  unpurified, 
and  so  darkened  with  its  sins  and  miseries,  yet 
living  in  the  state  of  grace.  Divine  Charity  is 
therefore  at  a  low  degree;  its  life  and  operations 
being  impeded  by  the  dark  activity  of  the  natural 
man.  Fig.  2  shows  the  soul  purified,  and  therefore 
radiant  with  God's  own  life.  Having  eliminated 
its  miseries  by  mortification,  the  Divine  light  and 
love  flow  into  it  unimpeded,  communicating  to  it 
the  fulness  of  Charity,  thus  raising  it  to  the  Divine 
assimilation,  and  placing  it  in  a  state  of  perfection. 
Of  the  soul  thus  purified  we  may  say,  in  the  words 
of  Wisdom  :  "  She  is  the  brightness  of  eternal  light, 
and  the  unspotted  mirror  of  God's  majesty,  and  the 
Image  of  His  goodness.  Being  one,  she  can  do 
all  things ;  and  remaining  the  same,  she  reneweth 
all  things.  She  conveyeth  herself  into  holy  souls, 
and  maketh  friends  of  God,  and  prophets ;  yea,  and 
the  Lord  of  all  things  hath  loved  her."5 

The  rays  from  above  signify  the  communication 

1  "  Apud  Teest  fons  vitas."— Ps.  xxxv.  10. 

~  "  Deus  Caritas  est." — I  John  iv.  16. 

:!  "  Recte  dicitur  Caritas  et  Deus,  et  Dei  donum.  Itaque  Caritas 
dat  caritatem,  substantia  accidentalem.  Ubi  dantem  significat, 
nomen  substantial  est,  ubi  donum,  qualitatis."— S.  Bern.,  "de  dilig. 
Deo,"  C  12. 

4  "  The  Charity  of  God  is  poured  forth  in  our  hearts  by  the  Holy 
Ghost,  who  is  given  to  us." — Rom.  v.  5. 

5  Wisdom,  vii.  26. 


OUR  NEED  OF  HUMILITY.  39 

of  Himself  which   God  makes  to  the   soul  by  His 
Divine  Charity. 

In  Fig.  i  Charity  is  seen  to  be  at  a  low  degree, 
being  hindered  from  fully  occupying  the  soul,  by 
a  number  of  venial  sins,  unruly  habits,  and  im 
perfect  dispositions,  which  souls  retain  to  the  great 
prejudice  of  their  spiritual  life.  All  these  miseries 
appear  as  so  many  ramifications  of  cupidity  or  self- 
love,  the  direct  antagonist  of  Charity.1  Hence  the 
soul,  instead  of  reflecting  to  the  frail  the  brightness 
of  Divine  Charity,  lives  on  in  its  dark  activity ;  thus 
hindering  the  communications  of  God's  light  and 
love.  Fig.  2  shows  the  soul  under  the  full  influence 
of  Charity  ;  when  from  having  been  a  germ,  Charity 
has  been  allowed  to  extend  itself,  and  strengthen, 
and  spread  within ;  and  so  eliminate  the  evil  and 
imperfect  habits  of  the  natural  man  :  thus  gaining 
full  possession  and  command  of  the  kingdom  of 
God  within  the  soul ;  -  becoming  hereby  the  moving 
and  ruling  principle  ("  principium  ")  of  the  soul  in 
all  its  acts,3  as  well  as  the  end  ("finis")  of  all  the 
virtues  and  exercises  undertaken  in  the  work  of 
our  perfection :  4  a  Charity  which  is  offered  to  God 
as  "sola  ct  plena";  that  is,  we  recognise  no  other 
moving  principle  in  all  our  deliberate  acts,  but  this 
only.  And  we  desire  that  its  life  within  us  should 
be  full,  unimpeded  by  lower  principles  of  action  ; 
lest  it  be  said  of  us,  "  I  find  not  thy  works  full 
before  God."5  And,  though  this  unreservedness 
be  not  yet  attained,  we  are,  nevertheless,  tending 

1  "Caritas  est  amor  rcctus.  Cupiditas  est  amor  pravus  ;  cum 
propter  se  amatur  creatura." — S.  Aug.,  "  Enar.  in  Ps.  9,"' and  "de 
Trinit,"  L  ix.,  C  8. 

-   "  The  kingdom  of  God  is  \\ithin  you." — S.  Luke  xvii.  21. 

3  "  Caritas  est  principium  omnium  bonorum  operum,  quce  in  finem 
ultimum  ordinari  possunl." — S.  Thorn.,  I  2,  Q  65,  Art.  3. 

4  "  The  end  of  the  commandment  is  Charity." — I  Tim.  i.  5. 

5  Apoc.  iii.  2. 


40  THE  STUDY  OF  PERFECTION. 

to  it,  and  offer  it  to  God  in  "  preparation  of  heart." 
A  Charity  which  is  at  once  "affective"  and  "  effec 
tive."  Affective,  by  occupying  the  inmost  heart, 
with  the  love  of  God  and  Divine  things :  effective, 
by  moving  us  to  action  in  accordance  with  our  love  : 
which  Charity  is  rightly  ordered  ("ordinata")  by 
Wisdom,  the  light  of  love,1  shining  in  the  mind, 
as  it  burns  in  the  heart,2  enabling  the  soul  to  dis 
cern  between  the  movements  of  the  Divine  Spirit, 
and  those  of  the  human  or  evil  spirit;  leading  it 
onwards,  till  it  operates  in  all  things  promptly, 
easily,  and  sweetly :  ("  promptc,  faciliter,  delccta- 
biliter : ")  since  a  perfect  habit  produces  perfect 
acts  :  as  "every  good  tree  brings  forth  good  fruits  "  : 
and  "  a  good  man,  from  a  good  treasure,  bringeth 
forth  good  things." 

We  learn  from  this  the  great  lesson  of  self- 
knowledge  and  humility,  so  necessary  to  have 
deeply  impressed  on  us  for  lifc.:{  We  distinguish 
once  for  all  our  own  property  from  that  which  is 
God's.  Our  being  itself  belongs  to  God.  He  has 
made  it  for  Himself,  in  order  to  possess  it,  to  live 
within  it  as  His  own  abode,4  enjoying  Himself,5 

1  "Ordinavit  in  me  caritatcm." — Cant.  ii.  4. 

2  "  Love  is  a  fire  burning  and  shining  :  when  it  burns  in  the  will, 
it  shines  in  the  understanding." — Card.  Bona.,  "  Via  compend.,"  C  o. 

:J  "  The  knowledge  of  ourselves  is  the  bread  we  have  to  eat  with 
all  the  meats,  however  delicate  they  may  be,  in  the  way  of  Prayer. 
Without  this  bread  life  cannot  be  sustained,  though  it  must  be 
taken  in  measure.  But  when  a  soul  clearly  understands  that  there 
is  no  goodness  in  it,  when  it  feels  itself  abashed  in  the  presence  of 
God,  why  should  it  be  necessary  for  it  to  waste  its  time  on  this 
subject  ?  Why  should  it  not  rather  proceed  to  other  matters 
which  our  Lord  places  before  it  ?  "— -S.  Teresa,  "  Life,  by  herself," 
C  13. 

4  l~  We  will  come  to  Him,  and  make  our  abode  with  Him." — S. 
John  xiv.  23. 

5  "  When  I  shall  be  all  Thine,  Thou  enjoyest  Thyself  in  me,  and 
I  enjoy  myselt  in  Thee  ;  and  Thou  givest  me  Thyself,  to  be  mine 
whole  and  undivided,  if  I  give  myself  to  Thee,  whole  and  undivided." 
— "  Fiery  Soliloquy  of  the  Soul,"  C  15. 


OUR  NEED  OF  HUMILITY.  41 

and  working  therein  according  to  His  will : l  so 
that  everything  we  have  in  nature  and  grace  is  to 
be  regarded  as  the  Divine  production  and  property  ; 
and  whatever  esteem  and  love  is  besto\ved  on  the 
gifts  we  thus  hold  is  to  be  at  once  referred  to  God 
alone.  Whatever  powers  of  advancing  further  in 
good,  or  of  benefiting  others  we  hold,  are  to  be 
regarded  as  the  powers  of  God,  entrusted  to  us  for 
His  own  purposes,  and  the  interests  of  His  glory. 
Whatever  graces,  lights,  gifts,  and  virtues  we  have, 
or  may  have,  are  to  be  considered  not  our  own,  but 
God's  :  in  us,  but  not  of  us.  He  is  the  proprietor 
of  them,  we  the  recipients.  If  others  admire  and 
love  them,  the  admiration  and  love  pass  on  to 
God:  for  "none  is  good  but  God  alone":2  and  "if 
a  man  think  himself  to  be  something,  whereas  he 
is  nothing,  he  deceiveth  himself."3  Thus  wre  claim 
nought  for  ourselves  but  nothingness,  misery,  and 
sin.  Let  this  be  our  "intrenchment,"  outside  which 
all  belongs  to  God.4  "Of  a  truth,"  says  B.  Angela 
of  Foligno,  "  the  soul  can  have  no  better  knowledge 
than  to  see  her  own  nothingness,  and  to  stand  in 
her  own  intrenchment :  " 5  that  is,  in  as  far  as  the 
knowledge  of  our  nothingness  brings  the  Divine 
light  and  presence  to  the  soul. 

Seeing  then  our  wretchedness,  apart  from  God, 
and  the  lamentable  development  of  evil  habits,  and 
imperfect  dispositions,  which  have  taken  place 
within  us  (as  seen  in  Fig.  I  of  the  Diagram),  the 
soul,  as  S.  Catherine  of  Siena  says,  "  conceives  a 
certain  holy  hatred  of  her  own  inclinations,  and  a 
desire  to  kill  the  root  of  them,  which  is  self-love. 

1  "  It  is  God  who  workcth  in  you,  both  to  will  and  to  accom 
plish." — Philip,  ii.  13. 

"  S.  Luke  xviii.  19.  a  Gal.  vi.  3. 

"Let  this  be  an  intrenchment  that  thou  never  quit." — "  Sp. 
Combat,"  C  32. 

5  B.  Angela  of  Folig.,  "  Vis.  and  instr.,"  C  55. 


42  THE  STUDY  OF  PERFECTION. 

And  because  the  root  of  this  self-love  lies  so  deep 
that  it  cannot  utterly  be  removed,  but  something 
will  still  remain  which  from  time  to  time  will  molest 
her,  therefore  there  daily  grows  in  her  this  holy 
hatred  and  contempt  of  self,  which  increases  her 
desire  to  advance  nearer  to  God  :  and  for  His  love 
she  is  ready  to  endure  the  sharpest  discipline  that 
may  subdue  that  proneness  to  sin,  which  keeps  her 
back  from  her  desired  joy."  x 

As,  therefore,  this  misery  is  the  cause  of  our 
separation  from  God,  we  are  moved  to  "  holy  hatred  " 
thereof :  'J  and  resolve  to  renounce  ourselves,  to 
subdue  the  activity  of  our  natural  powers,  which 
have  wrought  so  much  evil  within  us,  to  the  Divine 
principle  of  Charity,  whereby  God  may  govern  us. 
We  see  that  the  senses,  imagination,  memory, 
intellect,  and  will,  left  to  their  natural  movements, 
apart  from  the  Divine  governance,  are  springs  of 
evil  to  the  soul,  drawing  us  away  from  God.  We 
therefore  renounce  our  independent  use  of  them, 
denying  them  their  natural  objects,  that  God  may 
occupy  them.3  This  is  the  self-denial  which  our  Lord 
establishes  in  the  Gospel,  carried  to  a  perfect  issue.4 

1  S.  Calh.  Sien.  :  "  All  her  disciples  noticed  how  frequently  she 
dwelt  on  this  lesson  of  '  holy  hatred.'  It  lay  at  the  root  of  her 
whole  interior  life.  She  saw  in  the  disorder  of  self-love  the  great 
antagonist  of  the  love  of  God.  And  she  understood  that  it  was  the 
business  of  a  loving  soul  to  make  war  on  this  great  rebel,  and  to 
deliver  it  to  death  by  the  relentless  practice  of  mortification. "- 
Hist,  of  S.  Cath.,  A.  T.  Dranc,  C  4. 

-  "Si  bene  oderis,  tune  amasti." — S.  Aug.,  Tract.  51  in  Epist. 
Joan. 

3  "  No  created  thing  can  serve  as  a  proximate  means  of  union 
with  God,  because  creatures  bear  no  proportion  to  Him.     To  attain 
to  Divine  union,  it  is  necessary  to  release  the  faculties,  empty  them, 
and  make  them   renounce  their  natural  operations,  in  order  that 
God  may  fill  them,  seeing  that  the  ability  of  them  cannot  compass 
so  great  a  matter,  but  rather  prove  a  difficulty  in  the  way." — S. 
John  of  the  Cross,  "  Ascent  of  M.  Carm.,"  B  ii.,  C  8. 

4  "  If  any  man  will  come  after  Me,  let  him  deny  himself." — S. 
Matt.  xvi.  24. 


OUR  NEED  OP  HUMILITY.  43 

It  may  be  called  the  love  of  God,  by  the  sacrifice 
of  self : 1  and  is  expressed  in  the  following  chosen 
words  of  S.  Catherine  of  Siena's  Dialogue  on  Per 
fection  :  "  The  more  thou  dost  empty  thy  heart  of 
that  which  is  thine  own,  the  more  abundantly  will 
I  fill  it  with  that  which  is  Mine."  2 

Then,  when  God  has  gained  possession  of  His 
own,  by  the  ruling  power  of  His  love,  He  forms, 
governs,  and  moves  the  soul  according  to  Himself. 
Gradually  under  the  consuming  and  absorbing  in 
fluence  of  His  Charity,  the  miseries  of  the  natural 
man  lose  their  hold,  and  yield  their  sway ;  and  our 
powers  are  occupied  and  directed  by  the  Spirit  of 
God.  Thus  the  soul  attains  to  its  perfection  by 
leaving  its  natural  life,  and  finding  one  which  is 
Divine ;  and  the  words  are  verified,  "  He  that  shall 
lose  his  life  shall  find  it."  Afterwards,  as  we  shall 
see,  it  is  enabled,  with  its  new  and  Divine  principle, 
to  regain  the  possession  of  its  powers,  and  return 
to  the  domain  of  activity,  and  love  God,  not  only 
in  Himself,  but  in  His  creatures  also. 

1  "Amor  Dei,  ad  contemptum  sui." — S.  Aug.,  "  de  Civ.  Dei," 
Lib.  xiv.,  C  28. 

2  S.  Cath.  Sien.,  "  Dial,  on  Consummate  Perfection." 


CHAPTER  V. 

THE   PRECEPT   OF    PERFECTION. 

"  THOU  shalt  love  the  Lord  thy  God  with  thy  whole 
heart,  and  with  thy  whole  soul,  and  with  thy  whole 
strength." 1  This  is  undoubtedly  the  precept  of 
perfection ;  and  that  in  a  twofold  way.  First, 
inasmuch  as  it  points  to  the  aim  we  have  to  take, 
namely,  the  plenitude  of  Divine  Charity,  affectively 
and  effectively,  which  is  the  very  essence  of  per 
fection,  as  shown  at  length  in  the  next  chapter. 
Secondly,  in  as  far  as  it  prescribes  even  now,  as 
"the  greatest  and  first  commandment,"  a  "totality" 
of  love,  as  S.  Thomas  expresses  it,2  which  implies, 
in  some  sense,  perfection,  according  to  the  saying 
of  philosophy,  "  totum  et  perfectum  idem  sunt." 
This  view  of  the  great  law  of  love  is  recognised  by 
S.  Augustine.  "  Let  us  hear,"  he  says,  "  the  precept 
of  perfection,  lest  we  neglect  to  run  to  the  plenitude 
of  Charity."  3  Here  he  speaks  of  it  as  commanding 
rather  whither  we  should  tend,  than  what  we  should 
do.4  And  "  why,"  he  asks,  "  should  not  such  per 
fection  be  commanded,  even  though  no  man  reach 
it  in  this  life  ?  Because  no  one  runs  rightly,  if  he 
know  not  whither  he  runs.  But  how  would  he 

1  Dent.  vi.  5.  2  S.  Thorn.,  2  2,  Q  27,  Art.  5. 

3  "Audiamus  pnecepta  perfectionis,  ne  currere  negligamus  ad 
plenitudinem  Caritalis." — S.  Aug.,  "  de  perfect,  justitia:,"  C  8. 

4  "  Indicatur  per  hoc,  non   quid  faciendum  sit,  seel  potius  quo 
tendendum  sit."— S.  Thorn.,  "  Quodl.  de  Carit.,"  Art.  lo  ad  I. 

44 


THE  PRECEPT  OF  PERFECTION.      45 

know  the  aim  to  take,  if  no  precept  pointed  it  to 
him.  Let  us,  therefore,  so  run  that  we  may  obtain."1 
Here  the  Saint  is  evidently  taking  the  former  sense 
of  the  precept,  prescribing  the  aim  we  have  to  take, 
namely,  perfect  Charity,  or  Christian  perfection.  So 
clearly  does  he  feel  that  the  plenitude  of  Charity 
and  perfection  is  rather  to  be  aspired  to  as  an  end, 
than  attained  in  this  life,  that  he  tells  us  that  the 
fulness  of  this  law  of  love  is  reserved  for  the  life  of 
heaven.  "  When  that  which  is  perfect  shall  come, 
that  which  is  in  part  shall  be  done  away ;  in  the 
plenitude  of  which  Charity  the  precept  shall  be 
fulfilled,  'Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  soul,  and  strength.'  For  as  long 
as  there  remains  anything  in  us  of  carnal  concupi 
scence,  God  is  not  in  every  way  loved  with  the 
whole  soul.  For  the  flesh  lusteth  not  without  the 
soul.  Then  shall  the  just  man  be  altogether  with 
out  sin,  when  there  shall  be  no  law  in  his  members 
fighting  against  the  law  of  his  mind;  but  he  shall 
love  God  entirely  with  all  his  heart  and  soul." - 
"  But  now  you  see  not  God.  You  cannot  fully  love 
what  you  do  not  see."3  Here  we  must  carefully 
observe  the  Saint  is  speaking  of  the  perfect  fulfil 
ment  of  the  precept.  He  does  not  say  that  it  cannot 

1  "Cur  ergo  non  prseciperetur  homini  ista  perfectio,   quamvis 
earn  in  hac  vita  nemo  habeat?     Non  enim  recte  curritur,  si  quo 
currendum  est,  nesciatur.     Quomodo  autem  sciretur,  si  nullis  proe- 
ceptis  ostenderetur  ?     Sic  ergo  curramus  ut  comprehendamus." — S. 
Aug.,  ' '  de  perfect,  justitke,"  C  8. 

2  "Cum   venerit  quod    perfectum    est,   quod  ex  parte  est,   des- 
truetur.      In  qua  plenitudine  caritatis  pr;eceptum  impletur,  Diliges 
Dominum  Deum   tuum   ex   toto  corde  tuo.     Nam  cum  est  adhuc 
aliquid  carnalis   concupiscentice,   non    omni   modo   ex  tota  anima 
diligitur  Deus.     Non  enim  caro  sine  anima  concupiscit.     Tune  erit 
Justus  sine  ullo  omnino  peccato,  quando  nulla  lex  erit  in  membris 
ejus  repugnans  legi  mentis  ejus,  sed  prorsus  toto  corde,  tota  anima 
diligit  Deum." — S.  Aug.,  "  de  perfect,  justitiae,"  C  8. 

3  "Nondum  vides  Deum  ;  non  potes  amare  plene,  quod  nondum 
vides." — S.  Aug.,  "  Enar.  in  Ps.  cxlv.  12." 


46  THE  STUDY  OF  PERFECTION. 

in  any  way  be  fulfilled  here  below.  His  words  are, 
"omni  modo  diligere";  "plene  amare,"  which  de 
note  the  fulness  and  perfection  of  Charity.  Still, 
he  says,  the  precept  is  given  to  us  now,  in  terms 
expressive  of  perfection,  in  order  that  we  may  know 
what  aim  we  have  to  take,  and  what  end  we  have 
to  reach. 

It  must  not,  however,  be  supposed  that  the  great 
commandment  of  Charity  points  only  to  perfection 
as  an  end  to  be  attained.  It  is  well,  indeed,  to  be 
convinced  that  it  does  so ;  because  this  conviction 
tells  us  that  we  must  never  say  the  word  "enough" 
in  the  love  and  service  of  God  :  but  that  we  are 
always  to  be  aspiring  to  something  higher.  "Always 
add,  always  advance ;  stay  not  on  the  way ;  turn 
not  back  ;  turn  not  aside  ;  if  you  say,  t  enough/  you 
are  lost."1  Even  the  glorious  Apostle,  who  was  a 
vessel  of  election,  and  able  to  say,  "  I  live,  not  I, 
but  Christ  liveth  in  me," 2  is  yet  persuaded  that  he 
must  still  be  striving  onwards.  "Not  as  though  I 
had  already  attained,  or  were  already  perfect ;  but 
I  follow  after,  if  by  any  means  I  may  apprehend  : 
forgetting  the  things  that  are  behind,  and  stretching 
forth  myself  to  those  that  are  before,  I  press  towards 
the  mark."  3  Hence  the  Angelic  Doctor  teaches  that 
our  Charity  here  below  is  capable  of  indefinite  in 
crease;  and  that,  as  it  increases,  the  capacity  for 
receiving  it  further  enlarges  ;  so  that  no  limit  can 
be  placed  to  its  increase  in  this  life.4 

1  "  Semper  adde,  semper  profice,  noli  in  via  remanere,  noli  retro 
reclire  :  noli  deviare.     Si  dixeris,  sufficit,  periisti." — S.  Aug.,  Semi. 
169  de  Verb  Apost.  Phil.  3. 

2  Gal.  ii.  20.  3  Philip,  iii.  12. 

4  ' '  Semper  caritate  excrescente,  superexcrescit  habilitas  ad  ul- 
terius  augmentum.  Capacitas  creaturas  rationalis  per  caritatem 
augetur,  quia  per  ipsam  cor  dilatatur ;  secundum  illud,  '  Cor  nos 
trum  dilatatum  est'  (2  Cor.  vi.  11),  unde  relinquitur  quod  caritatis 
augmento  nullus  terminus  proefigatur  in  hac  vita." — S.  Thorn.,  2  2, 
Q  24,  Art.  7,  in  c.  and  ad  2. 


THE  PRECEPT  OF  PERFECTION.  47 

Thus  we  are  to  be  constantly  going  forwards,  not 
thinking  so  much  on  what  has  been  done,  but  on 
what  remains  to  be  done.  The  highest  point  we 
can  reach  in  this  life  is  still  short  of  our  ultimate 
end :  and  we  must  still  say  with  the  Apostle,  "  Not 
as  though  I  had  already  attained."  I  forget  the 
past,  I  follow  on,  I  stretch  forth  :  I  press  towards 
the  mark. 

It  would  seem  then  that  God  has  named  the 
highest  perfection  in  the  precept,  in  order  to  oblige 
us  to  go  on  constantly  advancing,  however  great 
our  progress  may  be  ;  so  that  we  may  never  set 
bounds  here  below  to  our  advancement  in  the  ways 
of  love  and  perfection,  but  keep  ourselves  in  con 
tinual  movement  towards  the  end. 

Yet  with  all  this,  there  is  a  mode  proper  to  our 
present  life,  in  which  the  great  commandment  is  to 
be  embraced,  and  carried  into  effect.  For  that  God 
does  not  command  impossible  things  is  an  article  of 
Faith,  defined  by  the  Council  of  Trent.1  And  let 
us  bear  in  mind  once  more  that  S.  Augustine,  when 
considering  the  precept  as  expressing  a  perfection 
rather  to  be  aimed  at  than  attained  in  this  life,  is 
speaking-  of  its  perfect  fulfilment.  And  S.  Bernard 
and  S.  Thomas  are  both  in  agreement  with  him.2 

S.  Augustine  indeed  speaks  in  words  of  singular 
impressiveness  of  the  mode  of  fulfilling  the  precept 
in  this  life;  which  go  far  to  show  us  the  standard 
of  perfection  to  which  we  are  called  even  now.  He 
says:  "When  our  Lord  commands  us  to  love  Him 
with  all  our  heart,  and  soul,  and  mind,  He  leaves 
no  part  of  our  life  unclaimed,  giving  place,  as  it 
were,  for  the  enjoyment  of  things  apart  from  Him 
self.  But  whatever  offers  itself  to  be  loved  is 
carried  on  in  the  full-flowing  tide  of  love  to  God 

1  Cone.  Trid.  Sess.  6,  Can.  18. 

2  S.  Bern.,  "de  dilig.  Deo,"  C  10  ;  S.  Thorn.,  2  2,  Q  44,  Art.  6. 


48  THE  STUDY  OF  PERFECTION. 

alone.  Whoever  therefore  rightly  loves  his  neigh 
bour,  ought  to  strive  to  get  him  also  to  love  God 
with  his  whole  heart,  soul,  and  mind.  Thus  loving 
him  as  he  loves  himself,  he  refers  all  the  love  of 
himself  and  others  to  the  love  of  God,  which  suffers 
not  the  smallest  ripple  to  turn  aside,  that  would 
diminish  the  fulness  of  its  flow  onwards  to  God."  l 

Here  we  get  some  idea  of  what  the  true  Christian 
life  should  be.  The  greatest  and  first  command 
ment  regulates  everything.  It  "leaves  no  part  of 
our  life  unclaimed,  giving  scope,  as  it  were,  for  the 
enjoyment  of  things  apart  from  God,"  but  carries 
on  everything  to  Him,  in  the  mighty  tide  of  love. 
If  the  excellencies  of  God's  creatures  attract  us,  we 
are  not  to  divide  our  love  upon  them,  but  include 
them  in  the  one  deep  flow  of  love  that  goes  onward 
to  God  alone :  loving  them  as  we  love  ourselves ; 
that  is,  helping  them  to  love  God,  as  we  also  ought 
to  love  Him,  with  the  whole  heart,  and  soul,  and 
strength;  since  Divine  Charity  cannot  suffer  the 
smallest  ripple  of  its  love  to  turn  aside;  for  that 
would  diminish  its  full  flow  onwards  to  God.2 

If,  then,  the  fulfilment  of  the  precept  in  its  per 
fection  is  to  be  our  aim,  the  goal  to  which  we  are 

"Cum  Dominus  ait,  toto  corcle,  lota  anima,  tota  mente,  nullam 
vihie  nostroe  partem  reliquit,  qua;  vacarc  debeat,  ct  quasi  locum 
dare,  ut  alia  re  velit  frui.  Sed  quidquid  aliud  diligendum  venerit 
in  ammum,  illic  rapiatur  quo  lotus  dilectionis  impetus  currit. 
Quisqms  ergo  recte  proximum  diligit,  hoc  cum  eo  debet  agere,  ut 
etiam  ipse  toto  corde,  tota  anima,  tota  mente  diligat  Deum.  Sic 
enim  eum  diligens  tanquam  seipsum,  totam  clilectionem  sui  et  illius 
refert  in  illam  dilectionem  Dei,  quce  nullam  a  se  rivulum  duci  extra 
patitur  cujus  derivatione  minuatur."— S.  Aug.,  "de  doctr.  Chris 
tiana,  L  1.,  C  22. 

•».  Gregory  also  speaks  as  follows  of  the  unreservedness  to 
which  the  law  of  love  calls  us:  "  Notandum  est  quod  Divinus 
ermo,  cum  Deum  diligi  prcecipit,  non  solum  narrat  ex  quo  sed 
etiam  mformat  ex  quanta,  cum  subjungit  'ex  toto-'  ut  videlicet 
qui  perfecte  Deo  placere  desiclerat,  sibi  cle  se  nihil  relinquat."— 
S.  Greg.,1"  Moral.,"  Lib.  x.,  C  4 


THE  PRECEPT  OF  PERFECTION, 


49 

to  be  constantly  advancing  through  life,  it  is  equally 
true  that,  according  to  our  capacity,  we  are  bound  to 
its  observance  even  now,  though  in  our  own  imper 
fect  way.     We  cannot  but  notice  the  forcible  terms  in 
which  the  commandment  was  given,  and  reiterated 
to  the  people  of  the  old  law :  "  Hear,  O  Israel,  and 
observe  to  do  the  things  which  the  Lord  hath  com 
manded  thee.     Thou  shalt  love  the  Lord  thy  Gcd 
with  thy  whole  heart,  and  with  thy  whole  soul,  and 
with  thy  whole  strength.     And  these  words  which 
I  command  thee  this  day  shall  be  in  thy  heart;  and 
thou  shalt  tell  them  to  thy  children  ;  and  thou  shalt 
meditate  upon  them,  sitting  in  thy  house,  and  walk 
ing  on  thy  journey,  sleeping  and  rising.     And  thou 
shalt  bind  them  as  a  sign  on  thy  hand;  and  they 
shall  be,  and  shall  move  between  thine  eyes ;   and 
thou  shalt  write  them  in  the  entry,  and  on  the  doors 
of  thy  house."1     "What   doth   the  Lord  thy  God 
require  of  thee,   but   that   thou  walk  in  His  ways, 
and  love  and  serve  Him  with  all  thy  heart,  and  all 
thy  soul?"        "Observe    attentively,  and  in  work 
fulfil  the   commandment,   that  you   love    the   Lord 
your  God,  and  walk  in  all  His  ways,  and  keep  all 
His  commandments,  and  cleave  to  Him,  and  serve 
Him  with  all  your  heart  and  soul."3     "Cleave  ye 
unto  the  Lord  your  God.     This  only  take  care  of 
with    all    diligence,    that    you    love   the    Lord   y  out- 
God."^       "With   all    thy    strength    love   Him    that 
made  thee."5 

Our  present  state  indeed  is  one  of  imperfection ; 
and  with  all  our  desires  for  perfect  Charity,  we  are 
constantly  falling  short.  As  our  knowledge  of  God 
by  faith  is  imperfect,  for  "we  know  in  part";6 
so  our  love  is  imperfect  also.  "  You  do  not  yet 
see  God;  you  cannot  fully  love  what  you  do  not 

1  Deut.  vi.  3.  2  Deut.  x.  12.  3  Josue  xxii.  5. 

Josue  xxiii.  8.         s  Ecclus.  vii.  32.        «  z  Con  xiii  9> 

D 


5o  THE  STUDY  OF  PERFECTION. 

see."1  We  therefore  receive  and  observe  the  pre 
cept  in  our  own  imperfect  way,  while  our  desires 
and  aspirations  are  for  perfection.  And  in  this  let 
us  be  consoled  with  S.  Bernard's  teaching,  that  the 
constant  endeavour  to  advance  to  perfection  is  re 
puted  to  us  for  perfection : 2  knowing  that  God  ac 
cepts  the  preparation  of  our  heart :  as  the  Psalmist 
says,  "  Thy  ear  hath  heard  the  preparation  of  their 
heart."3 

The  great  commandment  then  is  observed  in  this 
life,  truly,  though  imperfectly— in  some  way,  but 
not  every  way 4 — when  a  man  loves  God  as  far 
as  he  is  able;  "ex  toto  posse  suo."5  This  is  ex 
plained  as  follows  by  S.  Thomas  :  "  A  precept  may 
be  observed  in  two  ways,  perfectly  and  imperfectly. 
It  is  observed  perfectly,  when  the  end  which  is 
designed  is  attained.  It  is  observed  imperfectly, 
when,  although  the  end  is  not  attained,  the  right 
order  thereto  is  not  departed  from.  As,  for  instance, 
when  a  general  commands  his  soldiers  to  fight, 
those  observe  the  order  perfectly,  who  conquer  the 
enemy,  which  was  the  end  intended.  But  the 
others  fulfil  the  command,  yet  imperfectly,  whose 
fighting  does  not  end  in  victory,  provided  they  act 
not  against  military  discipline.  So  God  intends  by 
this  precept  of  love,  that  man  should  be  closely 
united  with  him;  which  will  be  accomplished  in 
heaven,  when  God  will  be  '  all  in  all ' ;  and  therefore 
the  precept  will  be  perfectly  fulfilled  there.  In  this 
life  it  is  fulfilled,  but  imperfectly ;  those  observing 


1  S.  Aug.,  "Knar,  ill  Ps.  fcxlv." 

*  "  Indefessum  proficiendi  studium,   tt  jugis  cohatUs  ad  perfeO 
tionem,  perfectio  repvitatur." — S.  Bern.,  Epist,  254. 

3  Ps.  ix.  17, 

4  "  Aliquo  rnodo,  non  ohmi  modo,"— S.  Thorn.,  2  2,  Q  44,  Art; 
6  ad  i. 

5  S.  Thorn.,  22,  Q  27,  Art.  5. 


THE  PRECEPT  OF  PERFECTION.    5t 

it  the  more  perfectly,  who  approach  nearer  to  the 
perfection  of  heavenly  life."  x 

The  question  now  remaining  is,  in  what  manner 
is  this  imperfect  observance  of  the  precept  to  be 
carried  out  ?  In  heaven  indeed,  says  S.  Thomas, 
the  intellect  and  will,  with  all  our  thoughts,  affections, 
and  operations,  are  ever  directed  actually  to  God. 
But  in  this  life  it  is  impossible,  on  account  of  human 
infirmity,  to  be  always  thus  intent  on  Him  ;  although 
we  ought  to  strive,  as  far  as  may  be,  to  approach 
to  this  perfection  ;  and  herein  consists  the  perfection 
of  this  life.'2 

S.  Augustine  has  already  given  us  his  mind  on 
this  point,  by  saying  that  "  when  our  Lord  com 
mands  us  to  love  Him  with  all  our  heart,  and  soul, 
and  mind,  He  leaves  no  part  of  our  life  unclaimed, 
to  give  place,  as  it  were,  for  the  enjoyment  of  things 
apart  from  Himself;  but  whatever  offers  itself  to  be 
loved  is  carried  on  in  the  full-flowing  tide  of  love  to 
God  alone." 3  And  S.  Thomas  follows  him,  by  saying 
that  although  we  cannot  here  below  be  always  in 
actual  union  with  God,  yet  we  ought  to  tend  to  this 
perfection,  by  striving  to  love  God  as  far  as  we  can, 
and  referring  to  His  love  whatever  we  have  to  do.4 

1  "Dicendum  quod  prreceptum  aliquocl  clupliciter  potest  impleri. 
Uno    modo    perfecte ;    alio   modo,    imperfecte.      Perfecte   quidem 
impletur  prreceptum,  quando  pervenitur  ad   finem   quam  intendit 
prxcipiens.     Impletur  autem,  sed  imperfecte  quando  etsi  non  per- 
tingat  ad  finem   pnecipientis,  non   tamen   receditur   ab  ordine  ad 
finem.     Sicut  si  dux  exercitus  pmxipiat  militibus,"  &c.— S.  Thorn., 
2  2,  Q  44,  Art.  6. 

2  "  ALmulari  tamen   debemus,   ut  in  similitudinem   perfectionis 
illius,    quantum    possibile    est,  nos  trahamus :    et  in  hoc  perfectio 
hujus  vitoe  consistit." — S.  Thorn.,  Opusc.  "  de  perfect,  vites  Spir.," 
C  6. 

3  S.  Aug.,  "  de  doctr.  Christiana,''  L  i.,  C  22. 

4  "  Deus  totaliter  diligi  debet ;  quia  ex  toto  posse  suo  homo  debet 
diligere    Deum ;    et   quidquid    habet,    ad    Dei    amorem    ordinare  ; 
secundum  illud,    '  Diliges  Uominum    Deum    tuum    ex    toto   corde 
tuo,'  "  &c.— S.  Thorn.,  2  2,  Q  27,  Art.  5. 


52  THE  STUDY  OF  PERFECTION. 

Both  the  great  Doctors  then  agree  in  assigning  a 
definite  mode  of  fulfilling  the  precept  in  this  life, 
namely,  by  the  reference  to  God,  "ex  toto  posse," 
of  the  whole  heart,  soul,  mind,  and  strength  :  so 
that  all  these  are  used  in  accordance  with  the  Divine 
Will,  and  not  in  opposition  to  it.  Let  us  once  more 
follow  the  lead  of  the  Angelic  Doctor.  Having 
spoken  of  the  perfect  love  of  God  in  the  next  life, 
when  souls  are  always  in  the  actual  Divine  union, 
he  proceeds:  "In  another  way  we  may  love  God 
with  all  our  heart,  soul,  mind,  and  strength  :  by 
referring  everything  to  Divine  love,  actually  or 
habitually.  And  to  this  perfection  the  precept  binds 
us.  First,  that  man  should  refer  all  to  God,  as  to 
his  end ;  as  the  Apostle  says  :  '  Whether  you  eat 
or  drink,  or  whatsoever  else  you  do,  do  all  to  the 
glory  of  God ; '  which  is  fulfilled  when  a  man  orders 
his  life  to  the  service  of  God  :  so  that  all  he  does 
is  consequently  ordered  to  God,  excepting  things 
which  lead  us  from  Him,  such  as  sin.  Secondly, 
that  man  should  subject  his  intellect  to  God,  believing 
those  things  that  are  revealed  by  Him,  as  it  is  said, 
'  bringing  into  captivity  every  understanding  to  the 
obedience  of  Christ.'  Thus,  God  is  loved  with  the 
whole  mind.  Thirdly,  that  whatever  a  man  loves, 
he  should  love  in  God,  and  refer  all  his  affections 
to  Him;  as  the  Apostle  says:  'Whether  we  be 
transported  in  mind,  it  is  to  God;  or  whether  we 
be  sober,  it  is  to  you ;  for  the  Charity  of  Christ 
presseth  us.'  Thus  is  God  loved  with  the  whole 
soul.  Fourthly,  that  all  our  externals — words  and 
works — should  rest  firmly  on  Divine  Chanty,  accord 
ing  to  the  words,  '  Let  all  your  things  be  done  in 
Charity.'  Thus  is  God  loved  with  all  our  strength. 
This,  therefore,  is  a  mode  of  perfect  love,  to  which 
all  are  bound  in  virtue  of  the  precept."1 

1  S.  Thorn.,  Opusc.,  "  de  perfec.  vitas  Spir.,"  C  5. 


THE  PRECEPT  OF  PERFECTION.      53 

It  concerns  us,  then,  to  order  our  lives  to  the  love 
of  God  :  to  fix  in  our  minds  the  term  to  which  we 
are  bound,  which  is  perfect  Charity.  Then  to  offer 
ourselves,  and  our  operations,  inward  and  outward, 
to  the  Majesty  of  God,  to  be  expended  according 
to  the  Divine  Will :  and  so  to  live  and  act  that,  "ex 
toto  posse,"  we  may  not  revoke  what  we  have  once 
tendered  to  God's  love,  but  that  in  all  things,  actually 
or  virtually,1  Charity  may  be  our  ruling  and  moving- 
principle  ;  -  keeping  us  habitually  under  the  influence 
of  the  Divine  Spirit ; 3  making  us  responsive  to  the 
Divine  call;4  establishing  its  virtue  as  the  habit  of 
habits  within  us;5  leading  us  onwards;  purifying 
and  fortifying  the  soul  through  life ;  prompting, 
regulating,  and  perfecting  the  operations  of  the  entire 
man,  until  "  we  all,  beholding  the  glory  of  the  Lord 
with  open  face,  are  transformed  into  the  same  image, 
from  glory  to  glory,  as  by  the  Spirit  of  the  Lord."0 

1  The  influx  of  Charity  into  our  actions  may  be  cither  actual  or 
virtual  :  actual,  when  the  mind  and  heart  are  engaged  with  the 
thought  and  love  of  God  affectively,  or,  when  the  habit  of  Charity 
moves  us  to  action,  effectively.  Virtual,  when  the  principle  of 
Divine  love  practically,  though  imperceptibly,  influences  us,  in 
virtue  of  former  acts  and  the  habitual  attitude  of  the  soul. 

-  "Caritas  est  principium  omnium  bonorum  operum,  qua,1  in 
finem  ultimum  ordinari  possunt."- — S.  Thorn.,  i  2,  O  65,  Art.  3. 

3  "Whosoever  are  led  by  the   Spirit  of  God,  they  are  the  sons 
of  God."- — Rom.  viii.  14. 

4  "  Bene  sequentes  instinctum  Divinum." — S.  Thorn.,  I  2,  O  68, 
Art.  2. 

"  Regard  thy  call  ;  that's  all  in  all.''— D.  Gert.  More. 

"Caritas  est  universalis  motor  et  principalis  inter  omnes  et 
super  omnes  habitus  in  anima,  per  respectum  ad  finem  ultimum,  ad 
quern  ipse  dirigit  et  movet.  Sic  est  omnium  habttuum  et  actuum 
meritoriorum  ad  vitam  ceternam  radix,  forma,  et  finis  ;  cui  conjunctus 
est  Divinus  amor  Increatus,  illabens  anima?,  purificans  earn,  illu- 
minans,  et  perficiens." — Gerson,  "  Tract,  sup.  Cantic.  i,  de  amor, 
grat." 

(i  2  Cor.  iii.  1 8. 


CHAPTER  VI. 

OUR   ESSENTIAL    PERFECTION. 

THERE  is  a  twofold  perfection,  as  S.  Thomas  teaches, 
essential  and  accidental.1  The  essential  perfection 
of  a  thing  consists  in  its  answering  perfectly  the  end 
for  which  it  was  made.2  Accidental  perfection  lies 
in  the  possession  of  additional  qualities,  subserving 
the  main  purpose,  and  contributing  beauty,  adorn 
ment,  and  finish  to  the  whole.  Thus,  the  essential 
perfection  of  a  watch  consists  in  its  keeping  accurate 
time  :  this  being  the  purpose  for  which  it  was  made, 
and  without  time  it  is  no  watch  at  all,  however  much 
it  may  have  the  appearance  of  one.  Its  accidental 
perfection  is  found  in  its  outer  material,  its  shape, 
size,  elegance  of  design,  jewelry,  and  fineness  of 
detail  and  workmanship  in  all  its  parts :  which 
things,  being  accidental,  may  vary  in  kind  and 
degree,  without  affecting  the  essential  nature  of  the 
watch.  So  in  man,  his  essential  perfection  is  placed 
in  Charity,  that  is,  the  habit  of  Divine  love,  the 
bond  of  union  with  God,  this  being  the  end  of  his 
existence — a  Charity  which  is  at  once  affective  and 
effective,  that  is,  a  habit  of  love  disposed  to  its  acts, 
or  an  operative  habit.3  The  accidental  perfection 

1  S.  Thorn.,  2  2,  Q  184,  Art.  3  ;  and  Quodl.  de  Cant.,  Art.  xi.  ad 
5  ;  &  Opusc.  "de  perfec.  vitee  Spir.,"  C  I. 

2  "  Unumquoque  dicitur  perfectuin,  inquantum  attingit  proprium 
finem."— S.  Thorn.,  2  2,  Q  184,  Art.  i. 

"  Uniuscujusque  perfectio  proecipue  consideralur  in  ordine  ad 
suum  finem.    Finis  autem  potentiee  actus  est.    Unde  potentia  dicitur 


OUR  ESSENTIAL  PERFECTION.  55 

of  man  consists  in  the  assemblage  of  virtues  that 
cluster  around  Charity,  and  help  him  to  serve  God 
in  his  particular  state  of  life,  adorn  his  soul  with  a 
varied  beauty,  and  aid  him  to  accomplish  his  daily 
works  promptly,  easily,  and  sweetly. 

That  Charity  is  the  essential  constituent  of  our 
perfection  is  clear  beyond  a  doubt,  since  without 
it  nothing  else  can  possibly  unite  us  with  our  end. 
Whereas  it  alone  contains  all  other  goods  of  the 
spiritual  order  that  the  human  soul  can  hope  or 
wish  for.  It  is  by  Charity  that  we  love  God,  and 
God  loves  us  ;  by  Charity  we  give  ourselves  to 
Him,  and  He  gives  Himself  to  us  ;  by  Charity  we 
abide  in  Him,  and  He  abides  in  us;1  by  Charity 
we  enjoy  ourselves  in  Him,  and  He  enjoys  Himself 
in  us  ;  by  Charity  we  work  in  Him,  and  He  works 
in  us;  by  Charity  we  live  in  Him,  and  He  lives  in 
us.  Truly  this  is  our  all.  And  love  itself  forms 
the  whole  man  according  to  God,  and  thus  gains 
the  perfection  which  is  the  end  of  our  existence.2 

How  emphatically  does  S.  Paul  proclaim  its 
praises,  and  tell  us  that  apart  from  Charity  the 
highest  virtues  reckon  for  nothing,  but  that  with 
it  all  virtues  follow  in  its  train  :  "  If  I  speak  with 
the  tongues  of  men  and  angels,  and  have  not 
Charity,  I  am  become  as  a  sounding  brass,  and  a 
tinkling  cymbal.  And  if  I  should  have  prophecy, 
and  should  know  all  mysteries,  and  all  knowledge  ; 
and  if  I  should  have  all  faith,  so  that  I  could  re 
move  mountains,  and  have  not  Charity,  I  am  nothing. 

esse  perfecta,   secundum  quod  determinatur  ad  suum  actum." — S. 
Thorn.,  i  2,  Q  55,  Art.  I. 

1  "  He  that  abideth  in  Charity  abideth  in  God,  and  God  in  him." 
— I  John  iv.  1 6. 

2  "  In  Caritate  clauditur  collectio  mandatorum,  et  comprehensio 
omnium   Scripturarum  :    et   Caritas  ipsa  est  radix,   forma,  et  finis 
virtutum,   quae  jungit  omnes  cum   ultimo  fine,   et   ligat   omnia   ad 
invicem,  simul,  et  ordinal." — S,  Bonav.,  "  Breviloq.,"  P  5,  C  8, 


56  THE  STUDY  OF  PERFECTION. 

And  if  I  should  distribute  all  my  goods  to  feed  the 
poor,  and  if  I  should  deliver  my  body  to  be  burned, 
and  have  not  Charity,  it  profiteth  me  nothing." l  So 
far  he  speaks  of  the  absence  of  Charity,  and  de 
clares  that  without  it  the  most  glittering  appearances 
of  virtue  are  as  nothing;  the  reason  of  which  is, 
that  Charity  is  the  vivifying  principle  or  soul  of  all 
the  virtues  in  the  supernatural  order,2  by  which, 
unless  they  are  animated,  they  are  as  body  without 
soul.3  But  only  let  Chanty  live  and  work,  and  see 
how  the  other  virtues  at  once  spring  into  action. 
"  Charity  is  patient,  is  kind,  envieth  not,  dealeth 
not  perversely,  is  not  puffed  up,  is  not  ambitious, 
seeketh  not  her  own,  is  not  provoked  to  anger, 
thinketh  no  evil ;  beareth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things. 
Charity  never  falleth  away."  4  And  elsewhere  the 
same  Apostle,  after  naming  various  Christian  virtues, 
exhorts  us  above  all  to  "have  Charity,  which  is  the 
bond  of  perfection  "  5 — called  the  bond  of  perfection, 
as  uniting  the  soul  with  God,  in  whom  our  perfec 
tion  is  found.0  S.  John  epitomises  our  perfection 
when  he  says,  tl  God  is  Charity,  and  he  that  abideth 
in  Charity,  abideth  in  God,  and  God  in  Him.  In 

1   I  Cor.  xiii.  I. 

a  "  Sicut  in  naturalibus  forma  movct.  ornat,  perfecitque  materiam, 
sic  in  intellectualibus  atque  moralibus  Caritas  cameras  movet,  perficit, 
ornat,  actuatque  virtutes,  intantum  quod  sine  ea  nihil  est  meritorium 
et  Deo  acceptum  ;  dicente  Apostolo,  '  Si  linguis  hominum  et  angelo- 
rum  loquar,  Caritatem  autem  non  habeam,  nihil  sum  ;  '  quoad  esse 
gratioe,  non  naturae." — Denis  Carthus.,  "  de  Regul.  Vitce  Christiance," 
L  i.,  A  8,  Reg.  3. 

3  "  Effectus  exterior  non  pertinet  ad  Caritatem,  nisi  inquantum 
ex  affect  n  procedit,  in  quo  primo  est  Caritatis  actus.      Unde  oportet 
quod  ex  affectu  in  effectum  procedat." — S.  Thorn.,  3  Sent.  Dist.  29, 
Q  I,  Art  2. 

4  I  Cor.  xiii.  4.  5  Col.  iii.  12. 

6  "  Caritas,  ex  natura  sua  est  vinculum,  quia  est  amor  uniens 
amatum  amanti." — S.  Thorn,  in  Pauli  Epist.  ad  Coloss.,  C  3, 


OUR  ESSENTIAL  PERFECTION.  57 

this  is  the  Charity  of  God  perfected  with  us."1 
And  S.  Paul  speaks  of  love  as  the  fulfilment  and 
the  end  of  the  law.  "  The  end  of  the  command 
ment  is  Charity."-  "Love  is  the  fulfilling  of  the 
law."3 

It  is  apparent  then,  from  these  testimonies,  that 
the  highest  gifts  of  God — the  tongues  of  men  and 
angels,  faith  to  remove  mountains,  prophecy,  know 
ledge  of  all  mysteries,  the  sacrifice  of  goods  to  the 
poor,  and  even  martyrdom,  if  these  be  separated 
from  Chanty,  will  not  suffice  for  man's  perfection. 
Nay,  in  the  spiritual  order,  without  Charity  he  is 
reckoned,  even  with  all  these  noble  powers  and  acts, 
as  nothing.  The  reason  of  this  is,  that  the  soul,  as 
the  principal  part  of  our  nature,  being  inward  life 
and  spirit,  cannot  possibly  be  perfected  by  any 
number  of  external  works  which  are  but  accidental 
to  it.  It  is  only  as  recipients  of  God's  Divine  know 
ledge  and  love  that  we  are  made  "  partakers,"  by 
grace,  "of  the  divine  nature,"4  and  so  attain  to  the 
perfection  of  which,  in  virtue  of  the  Divine  likeness 
within  us,  we  are  capable.  But  in  the  life  of  grace 
the  link  of  union  is  love,  because  in  its  nature  love 
is  a  unitive  virtue,5  uniting  the  lover  with  the  Be 
loved ;  and  because,  also  in  its  nature,  it  is  a  ruling 
and  moving  power,  capable  of  forming  both  interior 
and  exterior  life  according  to  itself.0  Whereas  let 
there  be  any  amount  of  external  appearances,  with 
out  the  virtue  of  unitive  love,  the  soul  cannot  attain 
to  the  Divine  life  within,  which  is  the  essence  and 

1   I  John  iv.  16.  2   I  Tim.  i.  5.  3  Rom.  xiii.  10. 

4  2.  Pet.  i.  4.  5  "Amor  est  virtus  unitiva.'' 

"  Manifestum  est  quod  caritas,  inquantum  ordinat  hominem 
ad  finem  ultimum,  est  principium  omnium  bonorum  operuni  qux 
in  finem  ultimum  ordinari  possunt.  Kt  quia  habet  pro  objecto 
ultimum  finem  humanee  vitre,  scilicet  beatitudinem  ceternam  ideo 
extendit  se  ad  actus  totius  humance  vitee  per  modum  imperii." — S, 
Thorn.,  I  2,  Q  65,  Art.  3  &  2  2,  Q  23,  Art.  4  ad  2. 


58  THE  STUDY  OF  PERFECTION. 

principle  of  its  perfection,  because  the  bond  of 
union  is  wanting.  On  the  other  hand,  let  there 
be  no  great  wealth  of  external  works,  yet  simple 
Charity  within,  there  is  the  "bond  of  perfection." 
The  soul  reflects  the  Divine  life  and  likeness,  and  is 
united  with  its  origin  and  its  end.  Thus  it  reaches 
its  perfection.  Not  that  the  work  of  its  perfection 
is  complete,  but  that  the  essential  constituent  of 
its  perfection  exists.  So  that  the  development  of 
Charity  in  the  soul  is  the  development  of  the  soul's 
spiritual  life  and  perfection. 

It  has  further  to  be  borne  in  mind,  that  Charity 
being  the  Divine  life  of  the  soul,  is  a  principle  of 
supernatural  operation,1  becoming  the  motive  cause 
of  our  actions.2  The  reason  of  this  is,  that  Charity 
is  love;  and  love  in  its  nature  is  the  spring  of 
action.  "  Every  one  lives  by  his  love,  whether  for 
good  or  for  evil,"  says  S.  Augustine.3  As  then  the 
spring  of  Divine  love  moves  in  the  soul,  it  gradually 
communicates  its  virtue  to  the  faculties,  and  even 
the  senses  and  bodily  members,  leavening  them 
with  its  Divine  influence,  purifying  and  regulating 
their  operations,  calling  forth  the  different  virtues  as 
they  are  needed,  and  stirring  the  various  powers  to 
action,  conformably  to  the  dictates  and  movements 
of  the  Spirit  of  God.  For  although,  as  Constantine 
Barbanson  remarks,  "  Divine  love  is  the  consum 
mation  of  all  good,  nevertheless  it  is  also  its  fountain 
and  origin."4  "As  therefore  the  soul  begins  with 

1  "  Operatic  sequitur  esse." 

-  "Caritas  est  causa  motiva  omnium  aliarum  virtutum.  Per 
modum  imperil  in  omnibus  nos  dirigat  qua;  ad  rectani  vitam  perti 
nent."— S.  Thorn.,  "Quodl.  de  Cant.,"  A  5  ad  i  &  9. 

3  "Ex  amore  suo  quisque  vivit  vel  bene,  vel  male." — S.  Aug., 
"  Cont.  Faust.,"  L  5- 

4  Let  it  be  remembered  that  Charity  is  twofold — the  Increated 
and  created.     The  Increated  Charity  is  God  Himself,  who  is  the 
"consummation  of  all  good."     The  created  Charity  is  the  habit  of 
Divine  love,  infused  and  diffused  within  man's  soul :  to  which  is 


OUR  ESSENTIAL  PERFECTION.  59 

love,  and  finishes  with  it,  the  whole  way  to  God 
becomes  a  certain  sweet  exercise  of  love,  so  that  by 
referring  all  things  to  this,  they  are  changed  into 
love,  and  become  love's  progress  to  greater  per 
fection.  Thus  the  soul  has  love  for  its  end,  and 
strews  it  in  its  way  as  means  to  the  end,  by  the 
frequent  repetition  of  its  acts.  And  although  God 
gives  many  lights  to  the  soul,  He  imbues  it  so 
much  with  this  love  that  the  other  things  are  made 
to  serve  love,  so  that  the  soul  may  rest  here  and 
nowhere  else.  If  therefore  you  will  advance  to  a 
happy,  tranquil,  and  spiritual  life,  see  that  Divine 
love  is  your  principal  exercise,  and  that  in  all  your 
actions,  movements,  and  desires  the  love  of  God  be 
your  moving  principle,  and  desire  nothing  but  what 
may  be  referred  to  its  increase  and  full  develop 
ment  within  you."1 

All  this  is  the  work  of  perfection  progressing,  and 
of  Charity  operating.  The  words  of  our  Lord  leave 
no  room  for  doubting  this  force  of  His  love.  He 
says,  "  If  any  one  love  Me,  he  will  keep  My  word. 
And  My  Father  will  love  him,  and  We  will  come  to 
him  and  make  Our  abode  with  him,  and  I  will  mani 
fest  Myself  to  him."2  Here  the  keeping  of  God's 
word,  or  the  doing  of  His  will,  is  shown  to  flow 
from  our  love.  And  love  merits  love.  "Amorem 
meretur  amor."  God  loves  the  soul  in  return  for 
its  love,  comes  to  it  as  His  own  abode,  and  mani 
fests  Himself  to  it.  "  We  will  come  to  him,  and 
make  Our  abode  with  him,  and  I  will  manifest 

ever  joined  the  "communication  of  the  Holy  Spirit"  to  man's  spirit. 
Thus  the  "  fountain  "  of  our  spiritual  good  flows  within  us,  and  the 
habit  of  Charity  becomes  the  soul  and  moving  principle  of  the  other 
virtues.  Hence,  says  S.  Bernard,  "  Recte  elicit ur  Caritas  et  Deus, 
et  Dei  donum." — S.  Bern.,  "  de  dilig.  Deo,"  C  12. 

1  Constant.  Barbanson,  O.S.F.,  "Hidden  Ways  of  Divine  Love," 
P  2,  C  15,  and  P  i.  C  5. 

2  S.  John  xiv.  23,  21. 


60  THE  STUDY  OF  PERFECTION. 

Myself  to  him."  What  is  all  this  but  Charity 
working  for  the  Beloved,  and  bringing  the  soul 
to  union  and  contemplation?  Is  not  this  the 
soul's  perfection,  and  all  the  offspring  of  its 
love  ? 

Further,  how  weighty  is  the  declaration  of  our 
Divine  Master,  that  on  Charity  depend  "all  the 
law  and  the  prophets  "  ! l  Is  not  everything  com 
prised  there,  where  "universa  lex  pendet"?  And 
justly  so:  because  if  our  love  is  true,  it  moves  us 
by  its  own  principle  to  the  observance  of  every  law. 
Who  is  more  obedient  to  law  than  a  loving  soul  ? 
A  true  lover  is  ever  ready  to  do  the  will  of  the 
Beloved,  and  that  in  the  most  perfect  way  :  anxious 
for  its  outward  acts  to  respond  to  its  inmost  love.2 
So  that  Charity  thus  becomes  perfect  justice  to 
God,  to  others,  and  to  ourselves,  according  to  S. 
Augustine's  emphatic  sentence  :  "  Caritas  est  veris- 
sima,  plenissima,  perfectissimaque  justitia."3  So 
convinced  is  this  great  Father  that  Charity  is  our 
<7//,  that  he  does  not  hesitate  to  consider  it  as  the 
only  virtue  in  the  Christian  life,  and  regards  the 
other  virtues  as  different  aspects  of  Charity.  He 
says  :  "  I  would  affirm  that  virtue  is  nothing  what 
ever  but  the  supreme  love  of  God.  For  the  four 
great  virtues,  as  I  understand,  are  but  named  from 
the  various  affections  of  love  itself.  I  hesitate  not, 
therefore,  to  define  them  as  follows  :  Temperance, 
as  love  maintaining  itself  in  integrity  to  God. 
Fortitude,  as  love  readily  enduring  all  things  for 
God.  Justice,  love  serving  God,  and  placing  things 
in  due  order  among  men.  Prudence,  love  rightly 
discerning  between  things  helping  us  on  to  God, 

"  Universa  lex  pendet  et  prophetse." — S.  Matt.  xxii.  40. 
-  "  Ut    cuncta    qiue    coram    hominibus    rutilant,    flamma    intimi 
amoris  adcendat." — S.  Greg.,  "  de  Cura  Past.,"  P  2,  C  3,  fin, 
3  VS.  Aug.,  "  de  Natxira  et  Gratia,"  C  42. 


OUR  ESSENTIAL  PERFECTION.  61 

and  those  impeding  our  advancement  to  Him."1 
Hence,  the  same  Father  concludes  that  "  Holy 
Scripture  commands  nothing  but  Chanty,  and 
blames  nothing  but  cupidity":2  that  "Charity, 
therefore,  is  the  highest  wisdom";3  and  that  "  all 
our  good  works  are,  consequently,  the  many  opera 
tions  of  the  one  Charity."4  S.  Gregory  treats  the 
same  subject  in  admirable  words :  "  The  precepts 
of  our  Lord,"  he  says,  "  are  many,  yet  one.  Many, 
as  prescribing  different  works:  one,  in  the  principle 
of  love  from  which  they  spring.  For,  as  many 
branches  of  a  tree  spring  from  one  root,  so  many 
virtues  proceed  from  one  Charity."5  "Well,  there 
fore,  is  the  law  of  God  said  to  be  '  manifold ' " : 
(Job  xi.)  "because,  when  Charity"  (which  is  God's 
law)  "  has  well  taken  possession  of  the  soul,  it 
spurs  us  on  to  innumerable  good  works."0  Then, 

1  "  Nihil  omnino  virtutom  affirmaverim,  nisi  suininum  amorein 
Dei.  Nam  ilkul  quod  quaclripartita  dicitur  virtus,  ex  ipsius  anioris 
vario  quodein  affectu,  quantum  intelligo  dicitur.  Itaque  illas 
quatuor  virtutes  sic  etiam  defmire  non  dubitem  ;  ut  temperantiam 
dicamus  esse  amorem  Deo  sese  integrum  servantem  ;  fortitudinem, 
aniorem  omnia  propter  Deum  facile  perferentem  ;  justitiam,  amorem 
Deo  servientem,  et  bene  impcrantem  creteris  qiuv  homini  subjecta 
sunt  ;  prudentiam,  amorem  bene  discernentem  ea  quibus  adjuvetur 
in  Deum,  ab  iis  quibus  impediri  potcst." — S.  Aug.,  "de  ]\Forib. 
Ecclesire,"  Li.,  C  15. 

-  "  Non  prnscipit  Scriptura  nisi  carilatem,  nee  culpat  nisi  cupi- 
datem." — S.  Aug.,  "de  doctr.  Christiana,"  Liii.,  C  10. 

3  "  Summa  sapientia  est  Caritas  Dei." — S.  Aug.,  Epist.  140  ad 
llonorat.,  C  1 8. 

•'  Omnia  bona  opera  nostra  unum  opus  est  caritatis." — S.  Aug., 
in  I's.  Ixxxix. 

5  "  Pra'cepta  Dominica  et  multa  sunt,  et  unum.  Multa  per 
diversitatem  operis  ;  unum,  in  radice  dilectionis.  Ut  enim  multi 
arboris  rami  ex  una  radice  prodeunt,  sic  multa1  virtutes  ex  una  cari- 
•tate  generantur." — S.  Greg.,  Horn.  27  in  Evang. 

0  "  Bene  ergo  lex  Dei  multiplex  dicitur  ;  quia  cum  una  eademque 
sit  Caritas,  si  mentem  plene  ceperit,  lianc  ad  innumera  opera  mttlti- 
formiter  accendit.  Cujus  diversitatem  breviter  exprimimus,  si  in 
electis  singulis  bona  illius  numeremus.  Hxc  namque  primum  per 
Abel  electa  Deo  munera  obtulit.  Hasc  Enoch  inter  homines  spiri- 
aliter  vivere  docuit.  Ilsec  Noe,  clespectis  omnibus  solum  Deum 


62  THE  STUDY  OF  PERFECTION. 

passing  in  review  the  Patriarchs  and  Prophets  of 
the  old  law,  and  the  Saints  of  the  new  Testament, 
he  recognises  in  their  various  virtues  so  many 
different  forms  of  one  and  the  same  Charity. 
"  Manifold,  therefore,  is  the  law  of  God,  which 
adapts  itself  to  so  many  changing  circumstances, 
yet  remains  unchanged  itself."  l 

If  we  turn  to  those  masters  of  the  spiritual  life, 
the  Fathers  of  the  Desert,  we  find  them  in  perfect 
agreement  with  the  Doctors  of  the  Church,  and  up 
holding  the  same  great  principles  in  forcible  words 
to  their  disciples.  The  Abbot  Moses,  about  the 
end  of  the  fourth  century,  speaking  on  S.  Paul's 
words,  "  If  I  distribute  all  my  goods  to  feed  the 
poor,  and  have  not  Chanty,  it  profiteth  me  nothing," 
says  :  "  It  is  evident  that  perfection  does  not  consist 
in  the  mere  privation  of  earthly  goods,  £c.,  but  in 
the  possession  of  Charity  unfeigned."5  He  then 
proceeds  to  say  that  the  development  of  Charity 
must  be  our  one  great  aim,  and  all  our  other  exer 
cises  be  made  subservient  to  it.  "  It  becomes  us, 
therefore,  to  practise  fasting,  watching,  retirement, 
and  meditation,  with  reference  to  our  object,  which  is 
purity  of  heart,  or  Charity?  To  this  end  should  be 

placibilem  ostendit.  Hrec  Abrahre  dexteram,  quia  ad  mortem  filii 
obediendo  extulit,  hunc  prolis  innumerre  gentium  patrem  fecit.  Hcec 
Isaac  mentem,  quam  semper  ad  munditiam  tenuit,  ad  videnda 
longe  post  ventura  dilatavit.  llxc  Jacob  compillit,  &c.  Ha:c 
Joseph  docuit,  &.c.  Ilaec  Moysen  per  zeli  studium  erexit,  &c.  Hoec 
Josue  exploraterem  docuit,  &c.  Hrec  Samuel  in  principatu  humi- 
lem  prrebuit,  &c.  Hrec  David,  &c.  llxc  Ellam  vivere  spiritaliter 
docuit.  Hcec  Eliseum  magistri  spiritu  dupliciter  implevit.  Hrec 
in  Petro,  hrec  in  Paulo,  &c." 

1  "  Multiplex  ergo  ista  lex  Dei  est,  quse  singulis  rerum  articulis 
non  permutata  congruit,  et  causis  se  variantibus,  non  variata  con- 
jungit.  Cujus  legis  multiplicatem  bene  Paulus  enumerat,  dicens, 
'Caritas  patiens  est,  benigna  est,  non  semulatur,"'  &c.— S.  Greg,, 
"Moral.,"  L.x.,  04. 

'•*  Cassian,  "Conf.,"  I,  C  6  and  7, 

a  "Charity,  or  purity  of  heart;"  of  which  the  ancient  Fathers 


OUR  ESSENTIAL  PERFECTION.  63 

referred  our  solitude,  our  daily  employments,  yea, 
every  penitential  exercise  and  every  virtue :  that  by 
these  means  our  hearts  may  be  preserved  in  calm, 
and  thus  ascend  to  the  perfection  of  Charity."  l 

The  Abbot  Abraham  also  speaks  as  follows  :  "A 
religious  should  centre  all  his  thoughts  upon  one 
object.  He  should  imitate  the  builder  erecting  an 
arch,  who  has  the  centre  always  before  his  mind, 
that  he  may  regulate  his  work  accordingly.  Our 
souls  should,  in  like  manner,  regard  Divine  Charity 
as  their  only  centre.  This  Divine  rule  should  re 
gulate  all  our  thoughts,  and  all  the  movements  of 
our  heart,  that  it  may  keep  them  in  due  order 
and  proportion,  and  reject  whatever  is  uneven 
and  irregular." f 

S.  Thomas,  applying  his  angelic  mind  to  the 
consideration  of  this  subject,  plainly  sets  forth  the 
distinction  between  essential  and  accidental  perfec 
tion  ;  and  teaches  in  precise  terms  that  our  essen 
tial  perfection  is  to  be  placed  in  Charity,  as  uniting 
man  with  his  end,  and  that  the  other  virtues  make 
up  accidental  or  instrumental  perfection,  as  being 
either  the  effects  of  an  already  existing  Charity,  or 
means  used  towards  its  more  perfect  attainment 
and  development.3  "  It  is  evident,"  he  continues, 
"  that  the  perfection  of  the  Christian  life  principally 

of  the  Desert  made  so  much.  It  may  be  well  to  note  that  they  are 
identical.  Purity  of  heart  is  purity  of  love  ;  purity  of  love  is  pure 
love  ;  and  pure  love  is  Chanty. 

1  Cassian,  "  Conf.,"  i,  C  6  and  7. 

2  Cassian,  "  Conf,"  24,  C  6. 

3  Dicendum   quod  perfectio   clicilur  in   aliquo   consistere  clupli- 
citer.     Uno  modo,  per  se  et  essentialiter.     Alio  modo,  secundario 
et  accidentaliter.     Per  se  quidem  et  essentialiter  consistit  perfectio 
Christianas  vitce  in  Caritate  ;  principaliter  quidem  secundum  clilec- 
tionem  Dei  ;  secundario,  secundum  dilectionem  proximi.     Acciden 
taliter  consistit  in  aliis  virtutibus,  inquantum  per  ea  subtrahuntur 
homini  impedimenta,  quibus  remotis,  meus  liberius  fertur  in  Deum  ; 
et   inquantum   hx.   virtutes   sunt   perfects   caritatis    effectus." — S. 
Thorn.,  2  2,  Q  184,  A  3,  and  "Quodl.  de  Carit.,"  A  u  ad  5, 


64  THE  STUDY  OF  PERFECTION. 

consists  in  the  love  of  Charity  to  God  ;  and  with 
reason,  for  the  perfection  of  a  thing  stands  in  the 
attainment  of  its  end ;  but  the  end  of  the  Christian 
life  is  Charity,  to  which  all  things  are  to  be  directed  :  " 
as  the  Apostle  says,  "  the  end  of  the  commandment 
is  Charity."  L  In  fine,  he  teaches  with  S.  Augustine, 
that  our  perfection  lies  simply  in  the  great  law  of 
love  :  "  Thou  shalt  love  the  Lord  thy  God  with  thy 
whole  heart,  and  soul,  and  strength,"  and  all  other 
particular  precepts  and  counsels  he  regards  as 
ordained  to  the  formation,  exercise,  and  perfection 
of  Charity.  "  The  form  of  the  precept,"  he  says, 
"  expresses  perfection,  and  all  other  precepts  and 
counsels  are  ordained  to  Chanty :  precepts  to  re 
move  things  contrary  to  Charity,  counsels  to  remove 
impediments  to  the  acts  of  Charity."  - 

S.  Bonaventure  treats  of  Divine  Chanty  in  various 
works,  which  have  merited  for  him  the  title  of  the 
Seraphic  Doctor.  He  regards  it  as  "the  root,  the 
form,  the  end,  the  bond  of  perfection,  to  which  all 
the  laws  of  God  are  reduced."3  Me  considers  it 
also  as  the  one  virtue  which  brings  the  soul  to  per 
fection,  and  secures  the  perfection  of  all  the  other 
virtues.'4  For  that  "  it  unites  man  with  his  ultimate 

1  "  Patct  quod  prcecipue  in  affechi  Caritatis  ad  Deum  perfeclio 
Christianas  vitne  consist.it ;  et  hoc  rationabiliter.  Cnjuslibet  enini 
rei  perfectio  in  assecutione  sui  finis  consistit.  Finis  autem  Chris 
tiana?  vitre  est  Caritas,  ad  quam  sunt  omnia  ordinanda  ;  secundum 
illud,  'Finis  pnecepti  cst  Caritas.'" — S.  Thorn.,  Opusc.  "  Cont. 
retrah.  a  Relig.,"  C  6. 

-  "Forma  prrccepti  perfectionem  demonstrat,  Consilia  autem 
omnia,  sicut  et  pnecepta,  ordinantur  ad  Caritatem  ;  praxepta,  ad 
removendum  ea  quse  sunt  Caritati  contraria.  Consilia,  ad  remo- 
vendam  impedimenta  actus  Caritatis." — S.  Thorn.,  2  2,  Q  184, 
Art  3. 

J  "  Sciendam  quod  radix,  forma,  finis,  complementum  et  vinculum 
perfectionis,  Caritas  est ;  ad  quam  Magister  omnium  Christus  legem 
et  prophetas,  et  per  consequensuniversa  Dei  documenta  reducit."- 
S.  Bonav;,  "  Apol.  paup.,"  R  I,  C  3. 

4  "Caritas  sola  ducit  hominem  ad   perfectionem.     Ad  mortifi* 


OUR  ESSENTIAL  PERFECTION.  65 

end,"  and  by  "  rectifying  his  will,  rectifies  his  life."1 
"  Love  the  one  Good,"  he  exclaims,  "  in  which  are 
all  goods,  and  it  is  enough." J  S.  Teresa  also  grasps 
the  great  principle,  when  she  says  :  "  Let  us  re 
member,  my  daughters,  that  true  perfection  consists 
in  the  love  of  God  and  our  neighbour.  The  more 
perfectly  we  observe  these  two  precepts,  the  more 
perfect  shall  we  be.  Our  whole  rule  and  constitu 
tions  serve  for  nothing  else  but  as  so  many  means 
for  enabling  us  to  do  this  with  more  perfection." 8 
From  S.  Catherine  of  Siena  we  learn  the  same,  in 
the  Dialogue  on  Perfection,  where  she  is  thus 
divinely  instructed  :  "  This  is  My  Will,  that  thou 
shouldst  love  Me  always,  and  above  all,  as  I  have 
commanded  thee,  with  thy  whole  heart,  and  soul, 
and  strength.  In  the  fulfilment  of  this  precept 
stands  thy  perfection,  for  love  is  the  fulfilling  of 
the  law."4 

S.  Francis  of  Sales,  as  we  know,  has  written  a 
"Treatise  on  the  love  of  God,"  wherein,  at  great 
length,  he  sings  the  praises  of  Divine  Charity.  He 
says  that  "  those  who  are  animated  by  Charity 
possess  a  perfection  which  contains  the  virtue  of 
all  perfections  and  the  perfection  of  all  virtues." 5 
Elsewhere  the  Saint  tells  us  that  "a  perfect  life 
means  perfect  Charity,  for  Charity  is  the  life  of  the 
soul."6 

canclum  enim  vitia,  ad  proficiendum  in  gratia,  ad  consequendum 
omnium  virtutum  perfcctionem  summam,  nihil  potest  dici  melius, 
nihil  excogitari  utilius  Caritate  potest." — S.  Bonav.,  "de  perfeo 
tione  Vitse,"  C  7. 

1  "Caritas  est  regula  rectificans  voluntatem  :  qua  rectificata  tota 
anima  recte  vivit." — S.  Bonav.,  "  Centiloq.,"  P  3,  S  40. 

2  "  Ama  unum  bonum,  in  quo  sunt  omnia,  et  sufficit." — S.  Bonav., 
"de  perf.  Vitse,"  C  8. 

3  S.  Teresa,  "Int.  Castle,"  M  I,  C  2. 

4  S.  Cath.  Sien.,  "  Dial,  on  Cons.  Perfection." 
6  S.  Fran,  of  Sales,  "  Love  of  God,"  B  u,  C  8. 
6  "  Letters,"  B  6,  L  lii. 

E 


66  THE  STUDY  OF  PERFECTION. 

Lewis  of  Granada  has  left  a  sublime  work  on  the 
"  perfection  of  the  love  of  God,"  admirably  adapted 
to  enlighten  and  inflame  souls  desirous  of  advancing 
in  the  ways  of  perfection.  Among  many  beautiful 
things  relating  to  Divine  love,  he  says  :  "  Charity  is 
the  end  of  all  precepts,  counsels,  and  virtues,  they 
being  as  means  and  steps  by  which  to  attain  to  it. 
As  the  end  of  the  Christian  life  is  Charity,  so  its 
perfection  is  perfect  Charity.  Charity  is  the  life 
and  the  sum  of  all  virtues,  and  the  plenitude  of  all 
perfection.  Whatever  is  contained  in  Holy  Scrip 
ture,  or  the  writings  of  the  Saints,  is  either  Charity 
or  belongs  to  it."1 

"  Hence,"  says  Denis  the  Carthusian,  "  to  advance 
in  Charity  is  to  advance  in  all  the  virtues,  and  in 
the  gifts  of  the  Holy  Ghost.  For  of  all  virtues 
Charity  is  the  form,  the  life,  the  summit,  jthe  queen, 
the  mover:  since  it  unites  the  soul  most  closely 
with  God,  conforming  the  human  will  to  the  Divine, 
so  urging  it  to  will  and  to  do  the  things  that  please 
God,  and  to  reject  and  avoid  those  which  displease 
Him.  And  thus  all  the  Gospel  precepts  and  coun 
sels  are  ordained  to  the  perfection  of  Charity."1 

"  Love  God  therefore,  choose  Him,  run  to  Him, 
take,  possess,  enjoy  Him.  It  is  by  Charity  you 
choose  the  way,  by  Charity  you  run  along  the  way, 
by  Charity  you  gain  the  end,  by  Charity  you  grasp 
it  and  enjoy  it.  O  good  Charity,  by  which  we  love 


1  Lewis  de  Gran.,  "  de  pcrfec.  amor.  Dei,"  C  I. 

2  "  In  Caritate  proficere  est  in  omni  virtute  incrementum  accipere, 
atque  in  septem  donis  Sancti  Spiritus  augmentum  sortiri.     Caritas 
namque  est   cseterarum   virtutum    regina,    motrix,  forma,   vita,  et 
finis  ;  quia  per  caritatem  maxime  ac  propinquissime  conjungimnr, 
conformamur,    adhseremusque   Deo.       Et   cum    Caritas   conformet 
voluntatem  hominis  voluntati  Creatoris  instigat  eum  ad  volendum 
et  agendum  ea  quce  placent  Deo,  et  ad  vitandum  ea  quce  displicent 
ei.     Mine  prcecepta  et  consilia  universa  ordinantur  ad  Caritatis  per- 
fectionem." — Denis   Carthus.,   "  Inflammat.  Div.  amoris,"   I,   and 
"  de  profess.  Monast,"  A  I. 


OUR  ESSENTIAL  PERFECTION.  67 

God,  we  choose  God,  we  advance  to  God,  we  attain 
to  God,  we  possess  God !  What  more  shall  I  say 
of  thee,  O  Charity  ?  Thou  art  the  way.  '  I  show 
you  yet,'  says  S.  Paul,  (a  more  excellent  way.' 
Thou  art  the  super-excellent  way,  the  chief  of  all 
right  ways,  for  all  right  ways  proceed  from  thee 
and  meet  in  thee.  For  the  laws  of  God  are  His 
ways,  which  all  depend  on  thee.  Thou  art  the 
way,  therefore,  O  Charity  !  the  way  of  men  to  God, 
and  of  God  to  men.  Thou  bringest  God  to  men, 
and  thou  leadest  men  to  God.  Neither  He  nor  we 
can  pass  to  one  another  but  by  thee !  O  dear 
Charity !  come  upon  us,  and  enlarge  our  hearts, 
that  they  may  become  the  abode  and  dwelling-place 
of  God.  May  He  pour  thee  forth  in  our  hearts  by 
the  Holy  Ghost,  and  so  vouchsafe  to  come  to  us, 
and  make  His  abode  within  us ;  who  liveth  and 
reigneth  for  ever  and  ever.  Amen."  l 

1  "  Dilige  ergo  Deum,  elige  Deum,  curre,  apprehende,  posside, 
fruere.  Per  viam  Dei  curritur  ad  Deum.  Cito  pergere  est  ardenter 
amare.  Vide  ergo  quomodo  totum  bonum  tuum  ex  Caritate  pendet ; 
per  Caritatem  viam  eligis,  per  Caritatem  viam  curris,  per  Caritatem 
ad  patriam  pervenis,  per  Caritatem  apprehendis  et  frueris.  O  bona 
Caritas  !  per  quam  Deum  diligimus,  Deum  eligimus,  ad  Deum 
currimus,  ad  Deum  pervenimus,  Deum  possidemus.  Quid  amplius 
dicam  de  te,  Caritas?  Tu  via  es.  'Adhuc,'  inquit  Paulus,  'viam 
excellentiorem  vobis  demonstrabo.'  Tu  es  namque  via  superex- 
cellens,  vias  rectas  ostendens,  vias  distortas  dirigens.  Tu  es  caput 
viarum  rectarum.  Omnes  vice  rectae  a  te  exeunt,  et  in  te  recummt. 
Nam  prcecepta  Dei  vise  sunt  ejus,  quce  oninia  a  te  pendent,*  et  in 
te  consistunt.  Tu  es  plenitudo  justitise,  perfectio  legis,  consummatio 
virtutis,  agnitio  veritatis.  Via  igitur  es,  O  Caritas,  via  hominis  ad 
Deum,  et  Dei  ad  homines.  Tu  Deum  ad  hominem  deducis  ;  tu 
hominem  ad  Deum  dirigis.  Nee  ille,  nee  nos,  nisi  per  te  ad  alteru- 
trum  transire  possumus.  O  cara  Caritas  !  illabere  nobis,  et  dilata 
cor  nostrum,  ut  capere  possit  hospitem  et  mansorem  Deum.  In- 
fundat  et  diffundat  te  in  cordibus  nostris  per  Spiritum  sanctum 
suum  Redemptor  noster  Jesus  Christus  Filius  Dei,  ut  Ipse  cum 
Patre  ad  nos  venire  dignetur,  et  mansionem  in  nobis  facere  ;  qui 
cum  eodem  Patre  et  Spiritu  Sancto  vivit  et  regnat  Deus  per  omnia 
seculorum  srecula.  Amen." — Hugo  a  S.  Viet.,  "de  laude  Caritatis." 


"  Universa  lex  pendet" — S.  Matt.  xxii.  40. 


CHAPTER  VII. 

INSTRUMENTAL  AND  ACCIDENTAL  PERFECTION. 

THE  essential  perfection  of  a  watch,  as  we  have 
seen,  consists  in  its  keeping  accurate  time,  this  being 
the  purpose  for  which  it  was  made.  But  in  order 
thus  to  answer  its  end,  it  stands  in  absolute  need 
of  a  carefully  formed  and  well-adjusted  interior 
mechanism,  in  which  one  part  moves  another,  each 
remaining  true  to  its  place  and  work,  and  all  com 
bining  together  in  due  measure  and  order  to  mark 
the  perfection  of  time.  If  a  spring  be  injured  or  a 
chain  loosened,  the  movement  of  the  various  parts 
is  at  once  checked,  and  the  time  becomes  irregular 
or  ceases  to  be  shown  altogether.  It  is  evident, 
therefore,  that  the  works  of  the  watch  are  absolutely 
indispensable  to  the  keeping  of  the  time.  They  are 
the  necessary  instrumental  means  by  which  the  end 
is  attained.  But  if,  in  addition  to  this  inner  work 
manship,  we  suppose  the  watch  to  be  carefully 
finished  throughout,  adorned  with  jewels,  encased 
in  gold,  and  surrounded  with  the  delicate  designs 
of  art,  all  such  additional  properties  and  embellish 
ments  would  make  up  its  accidental  perfection.  It 
would  be  a  true  watch  independently  of  these  extra 
qualities,  because  of  the  accuracy  of  its  time,  but  for 
lack  of  surroundings,  it  could  not  be  called  perfect ; 
nor  would  it  be  nearly  so  valuable  or  useful  to  the 
owner.  Thus  the  watch  has  a  threefold  perfection, 
essential,  instrumental,  and  accidental.  So  also  in 


INSTRUMENTAL  PERFECTION.  69 

man.  The  first  perfection  which  he  needs  is  that 
which  is  essential  to  his  spiritual  life,  namely,  Charity, 
which  unites  him  with  God ;  this  being  the  end  of 
his  existence.1  Charity,  however,  must  be  sustained ; 
and  more  than  this,  it  has  to  grow,  strengthen,  and 
develop,  in  its  life  and  action,  until  it  yields  its  fruits 
to  God,  in  all  sweetness  and  abundance.  But  in 
order  to  do  this  it  is  absolutely  requisite  that  we 
use  the  instrumental  means  ordained  by  God  for 
this  end,2  which  in  the  Christian  life  are  the  com 
mandments  of  God,  prayer  and  mortification,  the 
sacraments,  the  moral  virtues,  the  works  and  trials 
of  life,  and  in  the  Religious  State  further  comprise 
the  three  vows,  and  the  proper  rules  of  the  Order 
professed.  In  the  faithful  use  of  these  various 
means  is  to  be  found  our  instrumental  perfection. 
To  our  souls  they  are  what  the  wheels  and  works 
are  to  the  watch — indispensable  to  the  attainment 
of  the  end.  Thus  the  Christian  will  not  attain 
Christian  perfection  without  the  means  provided  for 
this  end  in  the  Christian  life.  Nor  will  the  religious 
attain  to  religious  perfection  without  the  means 
proper  to  the  religious  life.  For  the  same  reason, 
the  individual  Christian  finds  his  individual  instru 
mental  perfection  in  the  duties  and  opportunities  of 
his  particular  calling  in  life ;  and  each  religious 
finds  his  own  instrumental  perfection  in  the  vows 
which  he  has  taken,  the  rule  according  to  which  he 
has  made  his  profession,  the  duties  of  his  particular 
office,  and  the  occasions  and  opportunities  of  his 
daily  life.  Thus  a  Carthusian  would  not  gain  his 
perfection  by  using  the  means  provided  for  Domini 
cans  and  Franciscans.  Nor  would  these  aim  rightly 
at  perfection  by  taking  the  instrumental  means  proper 

1  "  Dilectio  est  quasi  medium  inter   amantem  et  amatum." — S. 
Thorn.,  2  2,  Q  27,  Art.  5. 

2  "  The  end  of  the  commandment  is  Chanty." — I  Tim.  i.  5. 


70  THE  STUDY  OF  PERFECTION. 

to  Jesuits  or  secular  priests.  Neither  would  Chris 
tians  in  married  life  tend  properly  to  the  perfection 
of  their  state  by  adopting  the  means  peculiar  to 
priests  or  religious.1  Charity  indeed  is  the  common 
end,  as  it  is  the  essential  perfection  of  all.  But 
instrumental  perfection  varies  according  to  states 
and  circumstances.  Hence  the  Apostle  speaks  of 
the  variety  of  works  in  the  Christian  life,  but  the 
one  spirit  or  principle  animating  all.  "  There  are 
diversities  of  graces,  but  the  same  spirit.  And  there 
are  diversities  of  ministries,  but  the  same  Lord. 
And  there  are  diversities  of  operations,  but  the  same 
God,  who  worketh  all  in  all."5 

The  Abbot  Moses,  about  the  end  of  the  fourth 
century,  as  Cassian  tells  us,  pointed  to  this  distinc 
tion  between  essential  and  instrumental  perfection  ; 
and  it  is  pleasing  to  be  able  to  receive  even  now, 
the  instruction  of  these  enlightened  masters  of  the 
spiritual  life,  the  Fathers  of  the  Desert.  "  Fasting, 
watching,  meditation,  poverty,  and  privation,"  says 
he,  "are  not  themselves  perfection,  but  the  instru 
ments  by  which  we  may  acquire  perfection.  They 
are  not  the  object  of  our  profession,  but  the  means 
by  which  we  may  obtain  it.  It  becomes  us  there 
fore  to  use  these  means  with  reference  to  our  end, 
which  is  purity  of  heart,  or  Charity.  What  will  it 
avail  us  to  perform  with  punctuality  our  ordinary 
exercises,  if  the  main  purpose  for  which  we  perform 
them  is  eluded  ?  To  this  end  therefore  should  be 
referred  our  solitude,  our  fasts,  our  daily  employ 
ments,  yea,  every  penitential  exercise,  and  every 
virtue  :  that  by  these  means  our  hearts  may  be 

1  To  those  neglecting  their  own  instrumental  means  of  perfec 
tion,  while  busying  themselves  in  things  external  to  their  profession, 
might  be  applied  the  words,  "  They  run  well,  but  out  of  the  way." 
"Bene  currunt ;  in  via  non  currunt." — S.  Aug.,  Serai.  141  de  verb. 
Joan. 

2  i  Cor.  xii.  4. 


INSTRUMENTAL  PERFECTION.  71 

preserved  in  calm,  and  thus  we  may  ascend  to  the 
perfection  of  Charity."1 

S.  Thomas  gives  us  in  clear  terms  the  threefold 
distinction  in  reference  to  perfection,  when  he  says 
that  a  thing  may  appertain  to  perfection  essentially, 
instrumentally,  or  consequently :  and  applying  it 
to  Christian  perfection,  he  assigns  the  perfect 
observance  of  the  laws  of  Charity  as  essential  per 
fection  ;  other  virtues,  poverty,  chastity,  abstinence, 
and  the  like,  as  instrumental  perfection  ;  and  the 
effects  of  a  holy  life  as  the  result  or  consequence 
hereof.2  When  he  says  that  "  the  counsels,  as  well 
as  particular  precepts,  are  ordained  to  Charity,"3 
he  speaks  of  instrumental  perfection,  as  residing  in 
particular  virtues,  the  exercise  of  which  leads  on 
to  the  essential  perfection  of  Charity,  developed  as 
a  habit,  and  disposed  to  its  acts  :  as  he  expresses 
in  the  following : — "  The  counsels  are  ordained  to 
Charity  as  to  their  end  ;  that  by  their  means  the 
precepts  may  be  more  easily  and  perfectly  observed  ; 
and  we  may  thus  attain  to  the  perfect  love  of  God 
and  our  neighbour."4  "  The  counsels  therefore 
belong  to  the  perfection  of  life,  not  as  though  per 
fection  principally  consisted  in  them  ;  but  inasmuch 
as  they  are  the  way,  or  the  instruments  by  which 
we  may  reach  to  the  perfection  of  Charity."5 

1  Cassian,  "Conf.,"  I,  C  7. 

2  "  Dicendum  quod  ad  perfectionem  aliquid  pertinent  tripliciter. 
Uno  modo,  essentialiter,  sicut  perfecta  observantia   prreceptorum 
Caritatis.     Alio  modo,  consequenter  ;  sicut  ilia  quce  consequuntur 
ex  perfectione  Caritatis.     Tertio  modo,  instrumentaliter,  sicut  pau- 
pertas,  continentia,  abstinentia,  et  alia  hujusmodi." — S.  Thorn.,  2  2, 
Q  186,  Art.  2. 

3  "  Consilia,    sicut   et   prcecepta,    ordinantur    ad    Caritatem."- 
S.  Thorn.,  2  2,  Q  184,  A  3. 

4  "Consilia  ordinantur  ad  Caritatem,   sicut  ad   finem  ;   ut   per 
ea  prcecepta  facilius  et  perfectius  custodiantur.     Sic  per  hujusmodi 
consilia  perveniatur  ad  perfectionem  dilectionis  Dei  et  proximi." — 
S.  Thorn.,  Opusc.  "  Cont.  Retrah.  a  Relig.,"  C  7. 

5  "  Patet  quod  consilia  ad  vitce  perfectionem  pertinent,  non  quia 


72  THE  STUDY  OF  PERFECTION. 

From  all  this  it  appears  that  the  different  virtues, 
exercises,  and  opportunities  afforded  in  the  Chris 
tian  and  Religious  life,  are  to  be  regarded  as  the 
instrumental  means  of  developing  the  habit  of 
Charity  within  the  soul ;  since  "  the  end  of  the 
commandment  is  Charity," l  as  bringing  to  our 
nature  its  essential  perfection.  So  that  day  by 
day  we  have  a  set  purpose  in  hand,  to  which  we 
are  constantly  applying  ourselves,  whether  it  be  by 
engaging  in  prayer  or  meditation,  by  receiving  the 
Sacraments,  fasting,  silence,  mortification ;  or  by 
the  faithful  endeavour  to  practise  our  vows,  keep 
our  rules,  discharge  the  duties  of  our  office,  and 
meet  the  trials  and  emergencies  of  daily  life.2  This 
purpose  is  the  attainment  of  perfect  Charity,  which 
by  uniting  the  soul  with  God,  and  ordering  its 
operations  according  to  Him,  becomes  hereby  our 
essential  perfection.  Let  therefore  the  exercises 
of  Christian  and  Religious  life  be  used  as  means 
to  the  end — as  the  instruments  for  accomplishing 
our  work.  Let  us  keep  the  end  in  view  as  the 
archer  keeps  his  eye  on  the  target,  the  builder 
on  his  edifice,  and  the  husbandman  on  his  crops. 
Thus,  in  examination  of  conscience  and  Confession, 
we  labour  to  purify  the  soul  from  its  faults  and 
imperfections.  Why  ?  To  free  ourselves  from 

in  eis  principaliter  consistit  perfectio,  sed  quia  sunt  via  quredam, 
vel  instrumenta  ad  perfectionem  Caritatis  habendam." — S.  Thorn., 
Opusc.  sup.,  C  6. 

1  i  Tim.  i.  5. 

2  "  Certum    est   exteriores    observantias    regulates,    abstinentia, 
jejunia,  disciplinas,  silentium,  separationem  a  mundo,  clausura,  ad 
interiorem   reformationem,    ornatum,  et  perfectionem  principaliter 
ordinari.     Quo  ergo  fugient,  qui  cliu  fuerunt  in  Ordine,  et  tamen 
adhuc  proni  ad  impatientiam,  ira,  ac  proprii  sensus  immansionem  ? 
Nunquid  tales  suis  satisfaciunt  votis  ?     Non  utique.     Imo  perversi 
et  stulti  sunt ;  et  similes  illis  qui  navem  habent  aut  scalam,  nee 
tamen  eis  utuntur,  navigando  aut  ascendendo." — Denis  Carthus., 
"  de  profess.  Monast.,"  A  7. 


INSTRUMENTAL  PERFECTION.  73 

the  impediments  to  Charity.1  In  Mental  Prayer 
we  approach  to  God,  as  the  Fountain  of  Charity, 
opening  our  souls  to  the  inflowing  streams  of  His 
love.  Or  we  look  to  our  Lord  as  the  model  of 
perfect  Charity,  recognising  the  Divine  virtue  in 
the  fulness  of  its  perfection,  whether  in  His  joyful, 
sorrowful,  or  glorious  mysteries.  Or  we  consider 
our  faults  as  so  many  deficiencies  of  Charity  ; 2  and 
the  various  virtues  as  different  exercises  of  it.3 

Coming  to  mortification,  the  natural  man  is  sub 
dued  by  self-denial  and  penance.  Why  ?  To 
tame  the  appetites  and  passions,  which  by  warring 
against  the  spirit,  hinder  the  reign  of  Charity 

1  Self-examination  and  Confession,  being  among  the  instru 
ments  of  perfection,  care  must  be  taken  to  use  them  wisely,  not 
unwisely  ;  for  sometimes  a  good  instrument  may  not  be  well  used. 
To  those  walking  in  the  way  of  perfection,  and  aspiring  to  the 
union  of  love  with  God  (more  especially  if  there  be  in  them  a  ten 
dency  to  undue  fear  or  scrupulosity),  a  sparse  use  of  examen  and 
Confession  would  be  often  far  more  profitable  than  a  frequency  of 
these  exercises,  which  sometimes  have  the  effect  of  drawing  souls 
from  God  into  themselves  ;  instead  of  which  let  them  be  taught  to 
transcend  their  faults  and  fears,  by  the  higher  exercises  of  Divine 
love,  which  of  their  own  virtue  suffice  to  cleanse  the  soul ;  thus 
"getting  out  of  the  habitation  of  nature,"  and  living  in  the  bright 
sphere  of  Divine  Charity.  Let  the  teaching  of  the  Council  of  Trent 
be  well  remembered,  viz. ,  that  venial  sins  may  without  fault  remain 
unconfessed,  and  be  expiated  by  other  remedies.  "  Venialia,  quan- 
quam  recte  in  confessione  dicantur,  taceri  tamen  citra  culpam, 
multisque  aliis  remediis  expiari  possunt." — Cone.  Trid.,  Sess.  14, 
cap.  5.  And  let  S.  Thomas'  teaching  be  known,  that  Divine 
Charity  itself  purifies  the  soul  from  venial  sins.  "  Caritas  tollit 
per  suum  actum  peccata  venialia." — S.  Thorn.,  3,  Q  97,  Art.  4  ad  3. 
This  is  the  doctrine  of  "  transcension,"  so  insisted  on  by  F.  Baker, 
and  taught  before  him  by  Blosius,  Suso,  S.  Greg.  (Horn.  22  in  Ezech.), 
and  others.  It  may  be  well,  however,  to  observe  that  this  exercise 
is  but  a  small  part  of  a  large  whole  ;  and  is  therefore  to  be  taken 
ccEteris  paribtis.  It  always  pre-supposes  the  habit  of  Charity  as 
the  soul's  governing  principle — the  work  of  perfection  in  hand — 
and  the  wish  to  find  ways  and  means  best  adapted  to  the  individual 
soul  for  accomplishing  its  work  effectively  and  expeditiously. 

2  Omnis  imperfectio  est  Caritatis  defectio. 

3  "  Omnia  opera  bona  nostra  unum  opus  est  Caritatis." — S.  Aug., 
Enar,  in  Ps.  Ixxxix. 


74  THE  STUDY  OF  PERFECTION. 

within  the  soul.  We  take  the  vows  of  Religion, 
all  in  reference  to  the  same  end  ; 1  Poverty,  to  free 
us  from  attachments  that  would  occupy  our  time 
and  efforts  to  the  detriment  of  Charity  ;  Chastity, 
to  reserve  our  affections  and  energies  for  Charity ; 
Obedience,  that  our  natural  will  may  be  controlled, 
and  ruled  by  a  higher  principle,  viz.,  the  love  of 
God,  moving  us  to  action  through  obedience.  We 
live  under  rule  and  discipline,  recognising  here  so 
many  manifestations  of  the  Divine  will  in  our  re 
gard  ;  thus  renouncing  the  will  and  ways  of  the 
natural  man,  in  view  of  disposing  ourselves  for  the 
higher  life  of  Divine  Charity.  Charity  is  the  end 
to  be  gained,  because  it  unites  the  soul  with  God ; 
and  all  the  other  virtues  and  exercises  are  the 
means  to  gain  it.  "  The  end  of  the  commandment 
is  Charity."2  Let  us  not  forget  it.  In  this  way 
the  observance  of  the  least  rule,  and  the  exercise 
of  the  smallest  good  work,  will  have  their  meaning. 
We  are  aiming  at  perfect  Charity ;  and  all  that 
helps  us  to  it  we  readily  embrace. 

We  come  now  to  the  consideration  of  accidental 
perfection;  and  a  short  sentence  from  S.  Thomas 
will  prepare  the  way  to  its  clear  understanding. 
He  says  that  Charity  commands  all  the  virtues,  as 
the  will  commands  all  the  powers : 3  the  reason 

1  "  Ista  tria  vota  Sancti  Patres  et  Ordinum  Institutores  ordina- 
verunt  a  cunctis  Religiosis  esse  promittenda  ad  hoc,  ut  per  eorum 
adimpletionem  ad  Caritatis  perfectionem  velocius  et  expediting 
queant  pertingere.  Ideo  certum  est  quod  religiosse  quee  in  Caritatis 
sinceritate  et  profectu  non  crescunt,  preefata  vota  inaniter  promis- 
erunt.  Omnis  ergo  religiosa  persona  penset  quotidie  diligenter, 
imo  omni  die  frequenter,  hrec  tria  vota,  et  cur  ea  promiserit,  re- 
cogitet,  utpote  quatenus  per  eorum  impletionem  crescat  in  caritate  ; 
sicque  indefesse  conetur  vota  sua  implere,  atque  per  hrcc  in  caritate 
proficere  ac  perfici." — Denis  Carthus.,  "  de  profess.  Monast.,"A  I. 

a  i  Tim.  i.  5. 

3  "  Caritas  imperat  omnibus  virtutibus  sicut  voluntas  omnibus 
potentiis." — S.  Thorn.,  2,  Sent.  D.  40,  Q  I,  A  5. 


ACCIDENTAL  PERFECTION.  75 

being  that  Charity  is  love :  and  love  in  its  nature 
is  the  spring  of  action,  proceeding  from  the  will 
through  which  it  operates.  So  that  as  the  will 
moves  the  different  powers  to  their  respective 
virtues,  Charity,  by  ruling  the  will,  rules  also  the 
powers  subordinate  to  it.  We  suppose  now  that 
by  the  use  of  instrumental  perfection,  the  habit  of 
Charity  is  being  gradually  developed  and  strength 
ened  in  the  soul.  It  becomes  in  time  the  ruling 
principle  of  the  spiritual  man,  and  the  motive-cause 
of  his  actions.  Yet  it  is  clear  that  notwithstanding 
this  residence  of  Charity  in  the  will,  consider 
ing  our  complex  nature,  many  of  our  powers  are 
likely  to  be  but  very  imperfectly  under  the  sway 
of  Divine  love :  it  being  so  much  a  matter  of  time, 
and  habit,  and  practice,  before  the  thoughts  and 
affections  within,  and  the  senses  and  members  with 
out,  move  in  all  things  according  to  God.  Here, 
then,  is  the  need  of  accidental  perfection,  by  which 
the  various  powers  of  soul  and  body  are  brought 
into  right  order  and  movement  under  Charity. 
For,  as  S.  Gregory  says,  "Charity  takes  care  to 
extend  itself  to  acts  of  all  the  virtues."1  Herein 
lies  the  arduous  work  of  the  spiritual  life,  in  bringing 
the  habit  of  Charity  to  that  degree  of  development, 
whereby  it  is  readily  and  easily  disposed  to  its 
acts : 2  energising  freely,  and  extending  its  influence 

1  "  Studiosa  sollicitudine  Caritas  ad  cuncta  virtutura  facta  dila- 
tatur."— S.  Greg.,  "Mor.,"  L  x.,  C  4. 

2  "The  perfection  of  virtues  is  found  not  in  the  habit,  but  in  the 
acts,  according  to  the  unanimous  teaching  of  philosophers  and  theo 
logians  ;  because  the  habits  of  virtue  do  not  give  the  highest  per 
fection  to  the  powers  in  which  they  repose  ;  that  is  reserved  for  the 
acts,  to  which  the  habits  refer  as  to  their  end  and  perfection.     A 
man  is  not  virtuous  because  he  can  live  virtuously,  but,  because  he 
does  live  so.     Habits  are  like  a  good  sword  in  the  scabbard  :  and 
acts  like  the  sword  drawn,  and  used  valiantly.     The  sword  is  not 
made  to  lie  hid  in  the  sheath,  but  to  be  employed  according  to 
its  purpose.      If  it  be  not  used  it  rusts.     Habits  of  virtue  are  to 


76  THE  STUDY  OF  PERFECTION. 

to  the  entire  man  ;  calling  forth  every  virtue  as  it 
is  needed,  until  the  soul  becomes  clothed  in  spiritual 
beauty :  "  Desiring,"  says  S.  Paul,  "  to  be  clothed 
upon  with  our  habitation  that  is  from  heaven :  that 
we  be  found  clothed,  not  naked."1  Thus  it  is  that 
Charity  weaves  her  own  nuptial  garment,  in  which 
to  appear  when  the  Bridegroom  comes.  "  Ecce 
Sponsus  venit,  exite  obviam  Ei.'M  Accidental 
perfection  then  gives  to  each  particular  power  and 
sense  moving  under  the  will  its  own  proper  virtue 
at  the  right  time,  and  in  the  right  manner  and 
measure,  causing  the  several  operations  to  proceed 
according  to  God. 

All  this  is  brought  about  by  Charity  extending 
her  power  from  the  will,  and  permeating  the  various 
faculties,  senses,  and  operations  with  her  life, 
gaining  over  them  such  an  ascendency  as  to  elimi 
nate  their  carnal  and  natural  desires,  and  substitute 
instead  her  own  sweet  life  and  love,  refining  and 
spiritualising  the  nature,  vivifying  and  prompting 
its  operations,  and  causing  them  to  proceed  readily, 
easily,  and  sweetly.  In  this  way  the  essential 
perfection  uses  the  instrumental,  and  in  course  of 
time  gains  the  accidental. 

Let  us  hear  S.  Thomas  on  this  subject.3     "  Per- 

produce  acts  of  virtue  as  frequently  and  perfectly  as  possible." — S. 
Jure,  "  Knowl.  and  Love  of  our  Lord,"  V  i.,  B  2,  C  I. 

1  2  Cor.  v.  2.  3  S.  Matt.  xxv.  6. 

3  "  Principaliter  et  per  se  consistit  perfectio  in  caritate,  quoe  est 
radix  omnium  virtutum.  Secundario  et  per  accidens  consistit  in 
aliis  virtutibus,  inquantum  per  ea  subtrahuntur  homini  impedimenta 
occupationum,  quibus  remotis,  mens  liberius  fertur  in  Deum :  et 
inquantum  hx  virtutes  sunt  perfects  caritatis  effectus.  Qui  enim 
perfecte  diligit  Deum,  ab  his  se  retrahit  qu?e  euni  retrahere  possunt 
a  Deo.  Sic  igitur  in  his  quoe  principaliter  et  per  se  ad  perfectionem 
pertinent,  sequitur  quod  sit  major  perfectio  ubi  hcec  inveniuntur 
magis  ;  sicut  quod  perfectior  est  qui  majoris  est  Caritatis.  In  his 
autem  quce  consequenter  et  accidentaliter  ad  perfectionem  pertinent, 
non  sequitur  magis  simpliciter,  ubi  magis  inveniuntur  ;  unde  non 
sequitur  quod  magis  pauper  sit  magis  pcrfectus  :  sed  mensuranda 


ACCIDENTAL  PERFECTION.  77 

fection,"  he  says,  "  principally  and  in  itself  consists 
in  Charity,  which  is  the  root  of  all  virtues ;  secon 
darily  and  accidentally  it  consists  in  the  other 
virtues,  inasmuch  as  by  them  impediments  are 
removed  from  the  soul,  thus  enabling  it  to  go  with 
greater  freedom  to  God,  and  in  as  far  also  as  these 
virtues  are  the  effects  of  perfect  Charity.  For  a 
perfect  lover  of  God  withdraws  himself  from  those 
things  which  withdraw  him  from  God.  Thus  in 
the  things  which  principally  and  in  themselves 
belong  to  perfection,  greater  perfection  exists  where 
these  abound  the  more.  But  in  things  which  belong 
to  accidental  perfection,  one  having  more  would 
not  necessarily  be  more  perfect.  Greater  poverty, 
for  instance,  would  not  necessarily  imply  greater 
perfection.  But  perfection  in  such  is  measured 
by  the  degree  in  which  the  accidental  bears  on  the 
essential,  so  that  he  will  be  the  more  perfect  whose 
poverty  detaches  him  the  more  effectually  from 
earthly  things,  thus  enabling  the  soul  with  greater 
freedom  to  give  itself  to  God." 1 

Elsewhere  the  Angelic  Doctor  treats  in  profound 
language  of  the  necessity  of  attending  to  this  acci 
dental  perfection  in  order  to  secure  the  perfection 
of  our  works.  And  this  is  a  vastly  practical  and 
important  point.  For  be  it  ever  remembered  that 
the  perfection  of  man  is  determined  by  the  perfection 
of  his  acts,  not  of  his  habits,  as  such.2  Thus  a 
high  degree  of  Divine  habitual  Charity  will  not 
suffice  to  perfect  the  soul,  if  the  Charity  pass  not 
from  habit  to  act;  that  is,  if  it  become  not  opera- 

est  in  lalibus  perfectio  per  comparationem  ad  ilia  in  quibus  consistit 
perfectio  simpliciter  ;  ut  scilicet  ille  dicatur  perfectior  cujus  pauper- 
tas  magis  sequestrathominem  aterrenis,  ut  facit  liberius  Deo  vacare." 
— S.  Thorn.,  "Quodl.  de  Carit.,"  Art.  II  ad  5. 
1  Ibid. 

"  Unumquodque  intantum  perfectum  est,  inquantum  est  actu  : 
nam  potentia  sine  actu  imperfecta  est." — S.  Thorn.,  I  2,  Q  3,  A  2, 


78  THE  STUDY  OF  PERFECTION. 

tive.1  For  to  what  purpose  does  a  man  possess  virtue 
if  he  use  it  not  ?  He  is  not  virtuous  because  he 
can  live  virtuously,  but  because  he  does  live  so. 
Hence  the  well-known  doctrine,  that  perfection 
resides  in  ordinary  acts. 

Now,  this  bringing  of  the  habit  of  Charity  into 
action,  and  that  with  readiness  and  delight — this  it 
is  that  demands  the  accidental  perfection  of  the 
soul.  For  although  Charity  resident  in  the  will  be 
the  prime  mover,  yet  if  the  movement  also  of  the 
secondary  powers  and  the  senses  be  not  in  prompt 
accordance  with  it,  imperfect  action  will  ensue. 
But  this  accordance  is  the  result  of  accidental  per 
fection.  An  artisan  using  a  tool  will  not  be  able 
to  work  perfectly  if  the  instrument  is  not  rightly 
adapted  and  tempered  to  the  work,  no  matter  how 
capable  he  himself  may  be.  So  for  the  perfection 
of  our  actions  not  only  must  the  will  be  rightly 
ordered  by  Charity,  but  the  subordinate  powers, 
senses,  and  members  working  instrumentally  under 
Charity,  must  be  in  proper  dispositions;  that  is, 
they  need  the  habits  of  their  respective  virtues  in 
order  to  move  easily  and  sweetly  in  concert  with 
Charity.  Otherwise  they  hinder  her  work,  as  an 
imperfect  instrument  hinders  a  perfect  workman.2 
But  let  it  be  observed  that  these  habits  of  the 

1  "  Ratio  potentise  est,  ut  sit  principium  actus.  Uncle  omnis 
habitus,  qui  est  alicujus  potential  principaliter  importat  ordinem 
ad  actum." — S.  Thorn.,  I  2,  Q  49,  A  3. 

-  "  Dicendum  quod  ad  hoc  quod  actus  inferioris  potentke  sit 
perfectus,  requiritur  quod  non  solum  adsit  perfectio  in  superior! 
potentia,  sed  etiam  in  inferiori.  Si  enim  principale  agens  debito 
modo  se  haberet,  non  sequeretur  actio  perfecta,  si  instrumentum 
non  esset  bene  dispositum.  Unde  oportet  ad  hoc  quod  homo  bene 
operetur  in  his  quce  sunt  ad  finem,  quod  non  solum  habeat  virtutem 
qua  bene  se  habeat  circa  finem,  sed  etiam  virtutes  quibus  bene  se 
habeat  circa  ea  quae  sunt  ad  finem.  Nam  virtus  quce  est  circa 
finem  se  habet  ut  principalis  et  motiva  respectu  earum  quce  sunt 
ad  finem.  Et  ideo  cum  Caritate  necesse  est  etiam  habere  alias 
virtutes  morales." — S.  Thorn.,  I  2,  Q  65,  Art.  3  ad  i. 


ACCIDENTAL  PERFECTION.  79 

different  virtues  making  up  accidental  perfection 
are  themselves  rooted  in  the  one  Divine  habit  of 
habits.  Charity  contains  and  connects  in  itself  all 
the  other  virtues.1  This  it  does  from  its  very 
nature,  as  being  love  of  the  highest  order,  since  it 
is  the  property  of  love  to  actuate  the  will,  and 
through  the  will  to  move  the  other  powers  to  its 
own  end  ;  thus  calling  forth  the  virtues  which  the 
exercise  of  the  different  powers  involves.  S.  Paul 
tells  us  this  when  he  says :  "  Charity  is  patient,  is 
kind,  envieth  not,  seeketh  not  her  own,  thinketh  no 
evil,  beareth  all  things,  believeth  all  things,  hopeth 
all  things,  endureth  all  things. "s  Here  we  see  the 
different  virtues  flowing  from  the  one  Charity. 
Hence  the  repeated  expressions  of  the  Holy 
Fathers  pointing  to  this  truth.  Charity  is  named 
as  the  root,  the  fountain,  the  mother,  the  mistress, 
the  form,  the  soul,  the  mover  of  the  virtues.3  Truly, 
then,  of  this  Divine  virtue  of  virtues  we  may  say, 
in  the  words  of  Wisdom,  "  All  good  things  came 
to  me  together  with  her."  4 

1  "Dicendum    quod    cum    Caritate    simul    infuncluntur    omnes 
virtutes  morales.     Cujus  ratio  est,  quia  Deus  non  minus  perfecte 
operatur  in  operibus  gratioc,  quam  in  operibus  natune.     Sic  autem 
vidcmus    in    operibus    nature,    quod    non    invenitur    principium 
aliquorum  operum  in  aliqua  re,  quin  inveniantur  in  ea  quce  sunt 
necessaria  ad  hujusmodi  opera  perficienda.     Manifestum  est  autem 
quod  Caritas,  inquantum  ordinal  hominem  ad  finem  ultimum,  est 
principium  omnium  bonorum  operum  qure  in  finem  ultimum  ordi- 
nari  possunt.     Unde  oportet  quod  cum  caritate  simul  infundantur 
omnes    virtutes    morales,    quibus    homo    perficit    singula    genera 
bonorum  operum." — S.  Thorn.,  I  2,  Q  65,  Art.  3. 

2  I  Cor.  xiii.  14. 

3  "Caritas  est  radix  bonorum." — S.  Aug.,  "de  gratia  Christi.," 
Li.     "Caritas  radix  est,  fons,  materque  cunctorum  bonorum."  — 
S.   Chrys.,   Horn.   2  in   die  Pent.     "  Magistra  bonorum   omnium 
Caritas." — S.  Greg.,  Epist.   108,   Lib.  9.     "  Caritas  est  virtus  dig- 
nissima,   oeterarum   virtutum   regina,   imperatrix,    motrix,   forma, 
vita,  et  finis."— Denis  Carthus.,  "  de  profess.  Monast.,"  A  i. 

"Venerunt  autem  mihi  omnia  bona  pariter  cum  ilia." — Sap. 
vii.  ii. 


8o  THE  STUDY  OF  PERFECTION. 

Owing,  however,  to  the  long-standing  imperfec 
tions  and  miseries  of  the  natural  man,  the  Divine 
principle  of  Charity  is  hindered  from  gaining  suf 
ficient  power  within  the  soul  to  awaken  and  apply 
to  action  these  many  subsidiary  virtues  which  she 
needs  in  order  to  act  perfectly ;  and  the  conse 
quence  is  that  we  live  on  with  our  spiritual  resources 
undeveloped — deprived  in  a  vast  measure  of  the 
Divine  light  and  love  we  should  otherwise  gain  ; 
lacking  sadly  our  accidental  perfection,  and,  as  a 
consequence,  given  to  our  own  imperfect  modes  of 
thinking,  judging,  and  acting.  For,  as  the  Angelic 
Doctor  has  taught  us,  although  the  principal  agent 
be  perfect,  yet  if  the  instruments  used  be  not  rightly 
disposed,  imperfect  action  must  ensue.1  Now,  the 
Spirit  of  God,  moving  the  soul  by  Charity,  is  the 
"  agens  principale  " ;  and  our  faculties,  senses,  and 
members  are  as  the  instruments  acting  under  the 
influence  of  Charity.  But  if  they  are  not  set  in 
order  by  their  own  proper  virtues,  what  can  be 
expected  but  an  ill-regulated  disposition  and  unruly 
movement,  that  will  serve  as  a  constant  impedi 
ment  to  Charity's  operations,  and  so  effectually 
hinder  the  work  of  our  perfection.  Essential  per 
fection,  therefore,  without  accidental,  means  Charity 
deprived  of  many  works  and  virtues,  and  the  tree 
without  its  flowers  and  fruit. 

In  attaining  to  this  accidental  perfection,  as  already 
said,  lies  the  arduous  work  of  spiritual  life,  because 
Charity  will  not  be  able  thus  to  gain  her  place, 
and  order  the  virtues  with  the  readiness  and  sweet 
ness  she  needs,  until  the  opposing  elements  of  the 
natural  man  are  subdued  by  a  consistent  practice 
of  mortification.  "  Mortificatus  carne,  vivificatus 

1  "Si  principale  agens  debito  modo  se  haberet,  non  sequeretur 
actio  perfecta,  si  instrumentum  non  esset  bene  dispositum." — S, 
Thorn.,  i  2,  Q  65,  A  3  ad  i. 


ACCIDENTAL  PERFECTION.  81 

spiritu." 1  "  When  I  am  weak,  then  I  am  strong."  ' 
When  I  am  weak  according  to  the  natural  man,  then 
I  am  strong  according  to  the  spiritual  man.  The 
spiritual  man  strengthens  on  the  weakness  of  the 
natural  man.  As  S.  Gregory  says  :  "  The  virtue 
of  the  Divine  Spirit  daily  strengthens  in  us,  as  our 
own  human  spirit  weakens ;  and  then  it  is  that  we 
attain  to  God,  when  we  altogether  die  to  ourselves."  3 
"  But  when  thou  shalt  think  thyself  consumed,  thou 
shalt  rise  as  the  day-star."4  "Whereunto  you 
do  well  to  attend  as  to  a  light  that  shineth  in  a 
dark  place  :  until  the  day  dawn,  and  the  day-star 
arise  in  your  hearts."5  The  natural  light  and  love 
go  down  within  us,  and  the  Divine  light  and  love 
arise  in  their  place.6  And  as  the  mortification  of 
the  natural  man  proceeds,  Charity  gradually  gains 
her  position,  and  puts  forth  her  power;  and  thus 
the  soul  advances  to  its  accidental  perfection.  "  Set, 
therefore,  your  hearts  upon  your  ways ;  go  up  to 
the  mountain  ;  bring  timber,  and  build  the  house."  7 
Let  us  offer  ourselves  to  the  Divine  Lover  for 
"Caritas,  sola,  plena,  ordinata,"  since  hereby  God 
reigns  within  the  kingdom  of  our  souls.  When 
His  love  becomes  our  one  governing  love,  and  is 
fully  developed  and  diffused,  moving  easily  and 
sweetly  to  its  acts — rightly  ordered  and  perfected 
by  its  own  proper  light — then  God  Himself  finds 
a  happy  abode  within  the  human  soul,8  and  delights 

1  i  Pet.  iii.  1 8.  2  2  Cor.  xii.  10. 

3  "  Quant o  in  nobis  quotidie  de  Dei  spiritu  virtus  crescit,  tanto 
noster  spiritus  deficit.     Tune  vero  in  Deo  plene  proficimus,  cum 
a  nobisipsis  funditus  defeceriinus." — S.  Greg.,  "Moral.,"  L  xxii., 
Ci4. 

4  Job  xi.  17.  5  2  Pet.  i.  19. 

6  "  Quando  lux  creata  evanescit,  lux  increata  exoritur. " — Blosius, 
"Instit.  Spir.,"  C  12,  §  4. 

7  Aggaeus_i.  7. 

"  We  will  come  to  him,  and  make  our  abode  with  him,  and  I 
will  manifest  Myself  to  him." — S.  John  xxiii.  21. 

F 


82  THE  STUDY  OF  PERFECTION. 

to  display  His  grandeur  in  our  nothingness,  His 
omnipotence  in  our  weakness.  Then  shine  forth 
His  Divine  gifts  and  fruits,  and  then  He  uses  the 
soul  for  His  own  purposes  and  interests  here 
below.  Let  us  offer  ourselves  for  the  one  light, 
the  one  love,  the  one  principle  that  regulates  all — 
making  us  responsive  to  God's  movement,  and 
prompt  in  doing  His  justifications  ("  ad  faciendas 
justificationes  Tuas  in  seternum");  breaking  down 
the  barriers  of  "  fleshly  loves  and  fears " — all  for 
His  own  great  ends,  and  the  vast  needs  of  souls. 

And  let  the  development  of  this  love  be  our  one 
project,  as  S.  Francis  of  Sales  would  say.1  Any 
thing  less  than  this  is  insufficient.  Sad  would  it  be 
to  content  ourselves  with  an  insufficiency  in  spiritual 
things  which  we  could  not  endure  in  things  temporal. 
"  Woe,"  says  S.  Bernard,  "  to  this  generation  for  its 
imperfection,  which  suffices  itself  with  such  insuffi 
ciency  !  For  who  is  there  nowadays  that  even 
aspires  to  the  perfection  to  which  Holy  Scripture 
points  ?  Let  them  see  what  excuse  they  have  !  for 
since  we  profess  Apostolic  life,  we  pledge  ourselves 
to  Apostolic  perfection."" 

A  constant,  uniform,  undivided,  yes  and  exclusive 
spirit  is  what  we  need  for  our  work.  Our  complex 
nature — the  time  and  practice  we  require  to  form  its 
various  habits,  and  bring  its  different  parts  and  powers 
under  the  prompt  and  easy  management  of  Charity ; 
the  counter-movements  of  our  self-love,  so  quick  at 
making  claims  and  playing  tricks :  all  this  tells  us 
that  we  cannot  afford  to  divide  ourselves  between 

1  S.  Fran,  of  Sales,  "  Love  of  God,"  B  xii.,  C  3. 

a  "  Vse  generation!  huic  miseroe  ab  imperfectione  sua,  cui  sufficere 
videtur  insufficientia,  imo  inopia  tanta  !  Quis  enim  ad  perfectionem 
illam  quam  Scripturoe  tradunt,  vel  aspirare  videtur ?  Ipsi  viderint 
quid  excusationis  possint  afferre  ;  quoniam  Apostolicam  omnes  nos 
vitam  professi  sumus,  Apostolicae  perfection!  nomina  dedimus  uni- 
versi." — S.  Bern.,  Serm.  27  "cle  Divers," 


ACCIDENTAL  PERFECTION.  83 

two  spirits ;  remembering,  moreover,  our  Lord's 
words,  that  "  no  man  can  serve  two  masters." l  We 
must  take  our  principle,  and  stand  by  it.  If  we 
grasp  not  the  higher  love,  of  necessity  we  fall  upon 
the  lower.2  Let  Charity,  therefore,  be  our  only 
acknowledged  moving  principle,  and  let  it  energise 
in  the  works  and  trials  of  daily  life,  till  it  brings  to 
our  nature  its  full  measure  of  accidental  perfection. 
Whatever  aids  us  to  this  end,  we  use ;  whatever 
hinders  us,  we  avoid.  Thus,  day  by  day,  the  work 
progresses,  till  we  attain  to  "  the  perfect  man,  unto 
the  measure  of  the  age  of  the  fulness  of  Christ,  that 
we  be  no  more  as  children,  tossed  to  and  fro ;  but 
doing  the  truth  in  Charity,  we  may  in  all  things 
grow  up  in  Him  who  is  the  head,  Christ."  :i  From 
being  as  children  in  Charity,  weak  and  unstable,  we 
must  grow  into  perfect  men,  after  the  pattern  of 
Christ  our  Lord,  strong  in  our  powers,  able  in  our 
operations.  "  In  all  things  growing  up  in  Him — 
not  in  one  thing  only,  but  in  all  things  :  that  is, 
growing  in  all  good,"4  which  points  to  our  full 
accidental  perfection. 

1  S.  Matt.  vi.  24. 

2  "Quicunque  avertilur  a  fine  debito,  necesse  est  quod  aliquem 
finem  indebitum    sibi   praestituat :    quia  oinne  agens  agit  propter 
finem." — S.  Thorn.,  2  2,  Q  45,  Art.  I  ad  I. 

3  Eph.  iv.  13. 

1  "  Crescamus  in  Illo  per  omnia,  non  in  uno  tantuni,  sed  per 
omnia,  id  est,  in  omni  bono  crescentes." — S.  Thorn.,  "In  Pauli 
Epist.  ad.  Ephes.  4." 


CHAPTER  VIII. 

RELIGIOUS   PERFECTION. 

LET  all  who  enter  the  religious  state  clearly  under 
stand  at  the  outset  that  they  enter  the  School  of  per 
fection.  "  The  mercy  of  God  has  not  only  numbered 
us  with  the  elect,  but  called  us  to  the  school  of  the 
perfect,"  said  S.  Bernard  to  his  religious  brethren.1 
And  S.  Thomas  distinctly  teaches  the  same,  when  he 
says  that  the  religious  life  is  "  a  certain  training,  or 
exercise  for  the  attaining  of  perfection. "<  Those 
who  go  to  school  are  supposed  as  yet  to  be  unlearned; 
but  they  wish  to  become  learned,  and  so  enter  the 
schools  with  this  set  purpose,  and  with  the  deter 
mination  of  using  consistently  and_  perseveringly 
the  means  appointed  for  gaining  their  end.  Many 
are  found  who  begin  well ;  yet  in  course  of  time 
they  appear  either  to  lose  sight  of  the  end  they 
first  proposed,  or  to  be  drawn  aside  by  counter 
attractions,  which  causes  them  to  relax  their  first 
endeavours,  and  to  divert  their  energies  and  interests 
into  other  channels. 

In  like  manner,  those  who  join  the  religious  state 
are  supposed  as  yet  to  be  imperfect,  but  they  wish 
to  become  perfect,  and  with  this  intent  enter  the 

1  "  Misericordia  Dei  nos  non  solum  in  electorum  recepit  numerum, 
sed  vocavit  ad  collegium  perfectorum."— S.  Bern.,  Serm.  27,  "  de 

Divers." 

2  "Status  Religionis  est  qusedam  disciphna  vel  exercitium  ad 
perfectionem  perveniendi."— S.  Thorn.,  2  2,  Q  186,  Art.  2. 


RELIGIOUS  PERFECTION.  85 

school  of  perfection,  "  not  as  professing  themselves 
perfect "  (says  S.  Thomas),  "  but  as  labouring  for 
the  attainment  of  perfection."1  They  lay  aside 
their  secular  garments  and  receive  instead  the 
habit  of  religion,  which  tells  them  in  the  words  of 
the  Apostle,  that  they  are  to  "  put  off  the  old  man, 
with  his  deeds,  and  put  on  the  new  man,  created 
according  to  God."2  Here,  too,  we  find  those  who 
begin  well,  and  yet,  as  time  goes  on,  it  would  seem 
as  though  they  had  either  never  grasped  the  end  of 
the  religious  state,  or  else  that  they  had  afterwards, 
by  engaging  themselves  with  other  things,  lost  sight 
of  their  first  aim.  Indeed,  in  the  way  of  perfection, 
S.  Jerome's  saying  seems  often  but  too  true,  that 
"  many  make  a  beginning,  but  that  few  persevere,"  3 
that  is,  in  anything  like  a  steady  progress.4  The 
words  of  the  Prophet  might  be  addressed  to  them, 
"  You  have  sown  much  and  brought  in  little.  You 
have  clothed  yourselves,  but  not  been  warmed. 
Thus  saith  the  Lord,  set  your  hearts  upon  your 
ways."5  Have  they  as  yet  set  their  hearts  upon 
learning  the  ways  of  perfection  ?  Do  they  under 
stand  that  perfection  is  the  end  of  the  religious  life  ? 
"The  end  of  the  religious  life,"  says  S.  Thomas, 
"is  the  perfection  of  Charity.  For  the  religious 
state  has  been  formed  for  the  attainment  of  perfection 

1  "Non  profitentes  se  esse  perfectos,  sed  adhibere  studium  ad 
perfectionem  consequendam." — S.  Thorn.,  2  2,  Q  186,  Art.  2 
ad  i. 

'2  Eph.  iv.  22  ;  Col.  iii.  9. 

3  "  Incipere  plurimorum  est,  perseverare  paucorum." — S.  Jerome, 
"Adv.  Jovinian,"  Lib.  i. 

4  "It  is  certain,"  says   Denis   the   Carthusian,   "that   unless   a 
Religious  learn  daily  to  subdue  himself,  and  attend  to  his  vocation, 
he  becomes   much  worse  in  Religion  than  he  was  in  the  world. 
Hence  we  see  some  Religious  harder,  more  unbending,  and  uncon 
verted  than  worldly  men.     Let  a  Religious  therefore  give  himself 
daily  to  the  work  of  his  own  interior  reformation." — Denis  Garth., 
"  de  profess.  Monast.,"  A  7. 

5  Aggreus  i.  6. 


85  THE  STUDY  OF  PERFECTION. 

by  means  of  exercises  which  remove  the  impedi 
ments  to  perfect  Charity.  Now  it  is  clear  that  those 
who  work  for  an  end,  while  they  are  not  obliged  at 
once  to  reach  the  end,  are  bound  in  some  way  to 
tend  thereto.  And  therefore  he  who  gives  himself 
to  religion  is  not  obliged  at  once  to  have  perfect 
Charity,  but  he  is  bound  to  tend  to  and  labour  for 
perfect  Charity.1  See  here  the  plain  teaching  of 
the  Angel  of  the  schools,  that  the  end  of  the  religious 
life  is  the  attainment  of  perfection.  If  perfection  is 
the  end  of  the  religious  life,  it  follows  that  religious 
life  is  a  tendency  to  that  end,  and  by  taking  the 
state  of  religion,  we  thereby  take  the  duties  of  the 
state.2  By  taking  perfection  for  our  end,  we 
hereby  accept  the  obligation  of  tending  thereto. 
Hence,  says  the  Angelic  Doctor,  a  religious  binds 
himself  for  life  to  the  study  of  perfection.3  He  lives 
in  the  School  of  Christ,  to  which  the  Apostles  and 
the  Saints  belonged.  He  is  not  required  to  be 
perfect,  but  to  advance  in  the  way  of  perfection.  If 
he  neglect  this,  he  is  unworthy  of  his  Divine  Master. 
"  Whoever,"  says  S.  Bernard,  "  advances  not  in  the 
school  of  Christ,  is  unworthy  of  His  Mastership. 
But  the  disciple  who  advances  is  the  glory  of  the 
Master."4  Let  us  bring  glory  to  the  Master  of  the 

1  "  Finis  status  Religionis  est  ipsa  perfectio  Caritatis.  Religionis 
enim  status  principaliter  est  institutus  ad  perfectionem  adipiscen- 
dam  per  exercitia  quibus  tolluntur  impedimenta  perfects  caritatis. 
Manifestum  est  autem  quod  ille  qui  operatur  ad  finem,  non  ex  neces 
sitate  convenit  quod  jam  assecutus  sit  finem,  sed  requiritur  quod 
per  aliquam  viam  tendat  ad  finem.  Et  ideo  ille  qui  statum  religionis 
assumit,  non  tenetur  habere  perfectam  caritatem,  sed  tenetur  ad 
hoc  tendere,  et  operam  dare,  ut  habcat  caritatem  perfectam." — S. 
Thorn.,  2  2,  Q  1 86,  Art.  2,  and  Art.  I  ad  4. 

a  "Quilibet  tenetur  servare  spectantia  ad  statum  suum." 

"  Religiosus  totam  vitam  suam  obligat  ad  perfectionis  studium." 
—  S.  Thorn.,  2  2,  Q  184,  A  8. 

4  "  Quisquis  in  schola  Christi  non  proficit,  ejus  indignus  est 
magisterio.  Discipulus  vero  proficiens  gloria  est  magistri." — S. 
Bern.,  Epist.  385. 


RELIGIOUS  PERFECTION.  87 

school.  Let  us  share  the  spirit  of  our  profession 
with  those  whose  fellowship  we  enjoy.  What  will 
the  habit  and  tonsure,  and  all  outward  appearances 
and  observances  avail,  if  we  have  not  the  right  spirit 
within  ?  "  Religion  is  not  in  the  habit,  but  in  the 
heart."1  The  entrance  to  religious  life  must  there 
fore  be  the  choice  of  the  heart  for  God — an  act  of 
the  love  of  preference  for  Him,  as  the  Divine  Lover 
of  the  soul — as  the  God  of  the  heart,  and  its  portion 
for  ever.2  The  heart  and  mind,  and  the  whole  soul 
and  strength,  are  what  God  chiefly  desires  and  com 
mands.  External  observances  are  to  subserve  the 
internal  life,  and  from  it  to  receive  their  value,  their 
merit,  their  spirit,  "that  our  name  may  answer  to 
our  life,  and  our  life  answer  to  our  name,  lest  our 
name  be  vain,  and  our  crime  shame."  3 

Exterior  observances  make  the  exterior  man  a 
religious,  but  not  as  yet  the  interior.  But  "  he  that 
renounces  his  own  thoughts  and  affections,"  and 
cleaves  to  Divine  love,  "  hath  truly  made  the  interior 
man  a  religious  also.  A  small  desire  makes  the 
outward  man  a  religious,  but  it  is  a  task  of  no  small 
labour  to  make  the  interior  man  so  too."4  The  out 
ward  observances  of  religious  life,  as  grave  authors 
tell  us,  are  ordained  to  the  formation  of  the  interior 
man.  "As  the  kernel  is  to  the  shell,  so  is  interior 
virtue  to  outer  observances."5  "Those  therefore," 

1  "  In  habitu  non  est  religio,  sed  in  corde." — S.  Bern.,    Apol.  ad 
Gulielm.,  C  10. 

2  "Deus  cordis  mei,   et   pars    mea,   Dcus   in    oeternum." — Ps. 
Ixxii.  26. 

3  "  Ut  nomen  congruat  actioni,  actio  respondeat  nomini  :  ne  sit 
nomen  inane,  ct  crimen  immame." — Int.  Op.  S.  Ambr.,  "  de  dign. 
Sacerd.,"  C  3. 

4  Hesychius,  monach. 

5  "  Omnia  quoe   ad  Religionis    observantiam   exterius    videmus, 
ad   interioris   hominis   reformationem    Spiritus   sancti   inspiratione 
ordinata  sunt :  quod  qui  nondum  intelligit,  ipsa  instruments  portarc 
rcputat.     Sicut  nucleus  in  testa,  sic  est  virtus  interior  crcteris  obser- 


88  THE  STUDY  OF  PERFECTION. 

says  Cardinal  Bona,  "are  much  to  be  pitied,  who, 
contenting  themselves  with  external  things,  neglect 
the  inner  fund  of  the  soul,  and  holy  union  with  God. 
For  even  though  the  soul  abound  in  spiritual  goods 
it  can  never  be  fully  satisfied  till  it  attain  to  God, 
by  the  contact  of  love  and  inward  union." l 

"  The  principal  thing  intended  in  a  religious  pro 
fession  is  the  formation  of  the  interior,  the  union  of 
the  spirit  with  God,  to  the  attaining  which  Divine 
end  all  things  practised  in  religion  do  dispose."2 

And,  as  S.  Paul  says,  "  he  is  not  a  Jew  that  is  one 
outwardly,  nor  is  that  circumcision  which  is  out 
ward  in  the  flesh ;  but  he  is  a  Jew  that  is  one  in 
wardly,  and  the  circumcision  is  that  of  the  heart,"  3 
so  we  may  say,  he  is  not  a  religious  that  is  one  out 
wardly,  nor  is  that  detachment  which  is  outward ; 
but  he  is  a  religious  that  is  one  inwardly,  and  the 
detachment  is  that  of  the  heart.  "  For  be  thou  well 
assured,"  says  Walter  Hilton,  "  that  a  bodily  turn 
ing  to  God,  without  the  heart  following,  is  but  a 
figure  of  virtues,  and  not  the  truth  in  itself.  Where 
fore  wretched  men  and  women  are  they,  who, 
neglecting  the  care  of  their  interior,  show  only 
exteriorly  a  form  of  holiness,  in  habit,  speech,  out 
ward  carriage,  and  works.  Do  not  thou  so,  but 
together  with  thy  body,  turn  principally  thy  heart 
to  God,  and  frame  thy  interior  to  His  likeness,  by 
Humility  and  Charity.  Then  art  thou  truly  turned 
to  Him."4 

But  long  before  these  holy  writers,  the  Fathers  of 
the  desert  had  explained  to  their  disciples  the  need 

vantiis  in  Religione.  Unde  qui  istis  exterioribus  contentus,  in- 
teriora  postponit,  sic  est  quasi  qui  corticem  sine  nucleo  habet."— 
Int.  Op.  S.  Bonav.,  "de  prefect.  Religios,"  L  i.,  C  4 ;  L  ii.,  C  22. 

1  Card.  Bona,  "Via  Compen.,"  C  7. 

2  F.  Baker,  "S.  Sophia,"  T  i.,  S  3,  C  4. 
8  Rom.  ii.  28. 

4  Hilton,  "Scale  of  Perfection,"  C  i. 


RELIGIOUS  PERFECTION.  89 

of  attending  to  perfection,  as  the  proper  end  of  the 
religious  life.  "  Sad  it  is  to  make  profession  of  a 
state,  and  never  to  become  perfect  in  it,"  said  the 
Abbot  John.  "  If  he  who  enters  the  religious  state 
does  not  attain  his  proper  end,  he  seeks  the  religious 
life  in  vain,  for  he  does  not  acquit  himself  of  the 
principal  duty  of  his  profession." l  "  It  is  better  to 
be  fervent  in  a  state  less  perfect  than  to  be  luke 
warm  in  one  more  exalted." 2  "  It  becomes  us," 
said  Abbot  Moses,  "to  practise  fasting,  watching, 
retirement,  meditation,  with  reference  to  our  object, 
which  is  Charity.  To  this  end  should  be  referred 
our  solitude,  our  fasts,  our  daily  employments,  yea, 
every  penitential  exercise  and  every  virtue,  that 
by  these  means  our  hearts  may  be  preserved  in 
calm,  and  we  may  thus  ascend  to  the  perfection  of 
Charity." 

"  The  artisan  does  not  provide  himself  with  tools 
that  they  may  remain  idle.  He  does  not  hope  to 
derive  profit  from  the  mere  possession  of  them.  No ; 
he  seeks  by  their  means  to  make  himself  master  of 
his  art  or  trade." 

"  It  is  the  same  with  us  in  our  profession. 
Consequently,  fasting,  watching,  meditation,  and 
privation  are  not  themselves  perfection,  but  the 
instruments  of  perfection.  They  are  not  the  object 
of  our  profession,  but  the  means  by  which  we  may 
obtain  it.  He,  therefore,  who  so  rests  his  heart  in 
these  exercises  as  not  to  direct  them  to  their  proper 
end,  performs  them  in  vain.  He  has  indeed  the 
tools  requisite  for  his  trade,  but  he  knows  not  how 
to  use  them."  3 

How  truly  important  it  is  to  all  professing  the 
religious  life  to  be  well  impressed  with  this  salutary 
teaching !  And  these  words  come  to  us  from  the 

1  Cassian,  "Conf.,"  19,  C  5  and  8. 
2  Ibid.,  C  3.  3  Ibid.,  i,  C  7. 


90  THE  STUDY  OP  PERFECTION. 

desert,  fifteen  hundred  years  ago !  These  eminent 
Fathers  are  as  the  bright  lights  of  religious  life,  and 
our  models  in  the  way  of  true  perfection.  And  the 
Angelic  Doctor,  true  to  his  work,  has  caught  their 
spirit,  and  handed  it  down  to  us  in  his  immortal 
Summa.  What  can  be  clearer  than  their  united 
teaching  on  this  point,  that  the  various  exercises  of 
religious  life  are  but  means  to  an  end  ?  They  are 
not  perfection,  but  the  instruments  of  perfection. 
They  are  as  the  tools  which  the  artisan  uses  to  make 
himself  master  of  his  trade.  This  even  applies  to 
the  vows  of  religion.  They  are  also  the  instruments 
of  perfection.  "  It  is  evident,"  says  S.  Thomas, 
"  that  the  counsels  belong  to  the  perfection  of  life, 
not  that  perfection  principally  consists  in  them, 
but  because  they  are  the  way,  or  the  instruments, 
towards  gaining  the  perfection  of  Charity."1  "The 
vows  are  ordained  to  perfect  Charity,  as  to  their  end, 
and  all  other  observances  of  religion  are  ordained  to 
the  vows."  5 

To  this  let  us  add  some  words  of  S.  Francis  of 
Sales,  telling  us  how  Divine  Charity  is  the  common 
end  of  the  Religious  life ;  and  how  the  particular 
spirit  of  each  Order  lies  in  the  different  means  used 
to  attain  it.  He  says  :  "  All  Religious  Orders  have 
a  spirit  in  common  together;  and  each  Order  has  a 
spirit  peculiar  to  itself.  The  common  spirit  is  the 
intention  they  all  have  of  aspiring  to  the  per 
fection  of  Charity,  which  is  the  general  end  of  the 
Religious  life.  The  individual  spirit  is  the  means 
they  possess  of  attaining  to  perfect  Charity;  one 

1  "  Patet  quod  consilia  ad  vitce  perfectionem  pertinent,  non  quia 
in  eis  principaliter  consistit  perfectio ;  sed  quia  sunt  via  qusedam 
vel  instrumenta  ad  perfectionem  Caritatis  habendam." — S.  Thorn., 
Opusc.  "Cont.  retrah.  a  Relig.,"  C  6. 

2  "Votum  religionis  ordinatur  sicut  in  finem  ad  perfectionem 
Caritatis  ;  et  omnes  alke  Religionum  observantiae  ordinantur  ad  tria 
vota." — S.  Thorn.,  2  2,  Q  186,  Art.  7  ad  i  &  2. 


RELIGIOUS  PERFECTION.  91 

aiming  at  this  end   by  action,  another  by  contem 
plation,"  &C.1 

It  concerns  all  Novices  in  Religion,  therefore,  and 
all  beginners  in  spiritual  life,  to  look  before  all 
things  at  the  end  of  their  profession.  "  Ante  omnia 
considerandus  est  finis,"  2  As  the  artisan  diligently 
considers  the  object  of  his  trade  ;  as  the  archer  fixes 
a  steady  eye  on  the  point  of  the  target :  as  the 
former  uses  his  tools  to  effect  his  work;  and  the 
latter  clears  his  view  of  distracting  objects,  and  thus 
directs  his  shaft  straight  to  the  centre ;  so  we  must 
fix  our  minds  upon  the  object  of  our  profession  as 
Religious.  This  object  is  union  with  God  by  per 
fect  Charity ;  that  is,  the  perfect  love  of  God,  which 
gives  perfection  to  our  nature,  by  uniting  it  with  its 
Origin  and  its  End.  In  this  we  see  that  the  ultimate 
end  of  the  Religious  is  not  different  from  that  of 
the  ordinary  Christian  life ;  since  God  alone  is  the 
common  end  of  all,  and  Charity  is  the  only  bond 
of  union  with  Him.  A  religious  vocation  does  not 
change  the  end  of  our  creation.  The  difference 
between  the  ordinary  Christian  and  the  Religious 
life  lies  in  the  means  to  be  used  in  each  state  for 
gaining  the  common  end.  The  Christian  life  pro 
vides  sufficient  means  for  attaining  to  perfect  Charity. 
The  Religious  state  provides  the  perfect  means.  It 
is  therefore  called  a  state  of  perfection,  because  of 
the  perfect  means  it  possesses  for  attaining  the  end, 
and  the  obligation  it  imposes  on  those  who  join  it 
to  use  those  means  permanently  in  progressing  to 
their  end.  This  being  the  case,  we  must  see  how 
mistaken  those  are  who,  having  chosen  the  Religious 
state,  and  finding  within  their  reach  in  the  Convent 

1  S.  Fran,  of  Sales,  "  Sp.  Conferences,"  C  13,  "Spirit  of  the 
rules." 

2  "  Finis  est  potissimus  in  unoquoque.     Et  defectus  circa  finem 
est  pessimus." — S.  Thorn.,  2.  2,  Q  47,  Art.  I  ad  3. 


92  THE  STUDY  OF  PERFECTION. 

a  variety  of  pleasing  occupations,  suitable  to  their 
own  natural  tastes,  begin  to  amuse  themselves  there 
with,  without  making  them  instrumental  to  the  main 
purpose  of  Religion.  They  play  with  their  tools 
like  children.1  Would  that  their  superiors  might 
remember  to  instruct  them  carefully  on  this  point, 
at  the  very  commencement  of  their  career.  Should 
it  not  be  the  first  lesson  of  every  Novitiate  ? 2  For 
who  does  not  know  the  readiness  with  which  young 
souls  receive  their  first  impressions  of  Religious  life  ? 
How  generously  have  they  left  the  world  behind 
them !  How  willingly  have  they  parted  with  their 
possessions  and  their  friends,  in  order  to  secure  the 
riches  of  heaven,  and  the  friendship  of  God  !  How 
readily  they  bid  adieu  to  their  Christian  home,  as 
they  responded  to  the  call  of  the  Divine  Lover  to  be 
"  all  "  for  Him  !  And  did  they  not  look  at  their  pros 
pects  of  a  life  of  happiness  and  usefulness  among 
their  fellow-creatures  ?  They  gave  a  look — but  it 
was  the  look  of  sacrifice.  With  what  simple  con 
fidence  did  they  pass  the  threshold  of  the  cloister, 
and  entrust  themselves  to  the  hands  of  the  Superior, 
representing  the  authority  of  God  !  O  what  a  pre 
cious  charge  is  that  of  souls  aspiring  to  perfection  ! 
Who  shall  say  how  ready  they  are  now  to  receive, 
and  be  impressed  ?  and  how  lasting  will  their  first 
impressions  be  ! 3  May  they  find  a  leading  hand  ! 
May  they  continue  day  by  day  to  be  well  impressed  ! 
May  no  scandal  or  disedification  cause  their  aspira 
tions  to  suffer  a  collapse !  May  they  begin  a  series 

1  "  Do  not  become  children  in  sense.    But  in  malice  be  children, 
and  in  sense  be  perfect." — I  Cor.  xiv.  20. 

2  "  Woe  to  the  shepherds  of  Israel,  who  fed  themselves.     Should 
not  the  flocks  be  fed  by  the  shepherd  ?" — Ezech.  xxxiv.  2. 

3  "The  form   a  man  first  receives,  he  with  difficulty  changes. 
And  he  who  neglects  discipline  in  the  early  years  of  his  conversion, 
will  hardly  give  himself  to  it  in  after  life." — S.   Bonav.,   "Spec, 
discipl.,"  prol. 


RELIGIOUS  PERFECTION.  93 

of  good,  fervent,  religious  acts,  inward  and  outward, 
that  will  develop  the  corresponding  habits !  Who 
shall  say  what  the  fruits  of  such  a  life  will  be  ?  But 
when  were  the  seeds  sown,  if  not  in  the  spring-time 
of  Religious  life  ? 

Let  those,  therefore,  who  hold  in  keeping  the 
souls  of  others,  be  mindful  of  their  charge.  Surely 
the  entrance  to  the  Religious  life  must  be  regarded 
in  the  light  of  a  contract.  Souls  give  themselves 
to  Religion,  that  Religion  may  be  given  to  them. 
They  leave  the  world,  to  find  God.  They  forsake 
the  life  of  the  flesh,  to  attain  to  that  of  the  spirit. 
They  renounce  human  loves,  and  human  lovers,  to 
find  the  Divine  love,  and  the  Divine  lover.  They 
flee  from  the  ways  of  imperfection,  to  enter  the  way 
of  perfection.  But  who  are  those  to  receive  them, 
as  they  enter  the  house  of  God  ?  Who  to  take  their 
anxious  minds  and  loving  hearts,  and  direct  them 
straight  to  the  Divine  Object  of  their  choice  ?  O 
for  the  moment  of  entrance  into  the  Religious  life ! 
— for  the  first  day  spent  within  the  cloister ! — for 
the  first  week  within  the  hands  of  a  Religious 
Superior !  How  ready  are  these  souls  now  to  re 
ceive,  and  be  impressed !  and  how  lasting  will  their 
first  impressions  be ! 

It  is  no  small  matter  to  live  an  enclosed  life :  and 
souls  do  not  enclose  themselves  to  endure  a  spiritual 
starvation.1  If  they  withdraw  their  minds  and  hearts 

1  Dame  Gertrude  More,  O.S.B.,  seems  to  have  experienced 
something  in  this  way,  as  appears  from  the  following  colloquy  in 
her  "  Confessions  :  " — "  O  that  some  who  live  wholly  to  Thee,  and 
experience  the  infinite  desire  Thou  hast  to  impart  Thyself,  would 
come  out  of  their  solitude,  and  declare  the  way  of  LOVE  to  hungry 
and  even  starved  souls  !  O  how  many  would  then  be  as  tractable 
lambs,  who  now  live  as  stiff-necked  souls  !  Verily  Thou  knowest 
that  before  I  met  with  such  a  servant  of  Thine,  my  heart  seemed  to 
me,  and  also  to  others,  to  be  grown,  living  yet  in  Religion,  harder 
as  to  any  good,  than  a  stone." — Dame  Gertrude  More,  "  Con 
fessions,"  7, 


94  THE  STUDY  OF  PERFECTION. 

from  worldly  knowledge  and  love,  is  it  not  for  the 
very  purpose  of  giving  them  to  the  knowledge  and 
love  of  God  and  Divine  things  ?  How  then  will 
they  be  justly  repaid  for  leaving  all  things,  if  they 
are  not  fairly  introduced  by  those  above  them,  to 
the  ways  of  Divine  knowledge  and  Love ;  and  taught 
and  encouraged  to  walk  therein,  as  the  sweetest 
privilege  of  their  vocation  ?  O  for  a  leading  hand, 
and  a  few  loving  souls !  And  what  is  it  to  be  a 
leader  ?  Surely  a  leader  is  one  who  knows  the  way, 
who  goes  the  way,  and  who  shows  the  way.  And 
are  not  Religious  Superiors  the  leaders  of  their 
subjects  ?  And  what  is  the  way  they  have  to  know, 
to  go,  and  to  show  ?  Assuredly  the  way  of  perfec 
tion.  "The  end  of  the  Religious  state  is  the  per 
fection  of  Charity,"  says  S.  Thomas.1  And  does  not 
the  common  definition  of  Religious  life,  as  given  in 
handbooks  of  Theology,  familiar  to  all  the  Clergy, 
tell  us  the  same  ?  "  The  Religious  state,"  say  our 
Divines,  "  is  a  stable  institution,  approved  by  the 
Church,  wherein  the  faithful,  by  means  of  the  three 
vows,  and  a  certain  rule,  tend  to  perfection."2  The 
work  of  perfection,  or  the  bringing  on  the  soul 
towards  the  perfect  love  of  God  and  our  neighbour, 
is  therefore  the  business  of  every  Religious.  It  is 
the  distinct  object  of  his  profession.  As  law  is  the 
object  of  the  lawyer,  as  health  is  the  object  of  the 
physician,  as  cultivation  is  the  object  of  the  husband 
man,  as  government  is  the  object  of  the  statesman, 
so  perfection  is  the  object  of  the  Religious. 

We  come  then  to  Religion  with  the  grand  object 
in  view  of  attaining  our  perfection  by  perfect  Charity. 
The  way  in  which  the  Religious  life  helps  us  to 
accomplish  this  purpose  is  clear.  As  S.  Thomas 

1  "  Ipsa  perfectio  Caritatis  est  finis  status  religionis."— S.  Thorn., 
2  2,  Q  1 86,  A  2. 

2  S.  Alph.  Gury,  &c.,  Theol.  moral,  "de  Statu  Relig.'' 


RELIGIOUS  PERFECTION.  95 

says,  it  supplies  us  with  means  which  remove  the 
impediments  to  perfect  charity.1  "  All  the  counsels/' 
says  the  Holy  Doctor,  "  by  which  we  are  invited  to 
perfection,  are  directed  to  this,  that  the  soul  of  man 
may  be  withdrawn  from  the  love  of  earthly  things ; 
and  so  be  enabled  the  more  freely  to  tend  to  God, 
by  contemplating  Him,  loving  Him,  and  doing  His 
will."5  We  know  well  how  the  three  vows  of 
Religion  free  us  from  three  distinct  impediments  to 
perfect  Charity ;  and  thus  become  the  most  effectual 
instruments  of  perfection.  "  Hence,"  says  Denis 
the  Carthusian,  "the  Holy  Fathers  and  Founders 
of  Religious  Orders  have  prescribed  the  three  vows 
to  all  Religious,  that  by  their  means  souls  may  be 
able  to  attain  more  easily  and  quickly  to  perfect 
Charity.  And,  therefore,  it  is  certain  that  Religious 
who  advance  not  in  the  way  of  Charity  have  made 
their  vows  in  vain.  Let  them  frequently  consider 
why  they  made  their  vows  ;  and  be  careful  by  means 
thereof  to  advance  to,  and  finally  gain  the  perfection 
of  Charity."3 

First,  the  vow  of  poverty  aids  us  powerfully 
towards  this  desired  end,  by  releasing  us  from  the 
embarrassments  and  distractions  of  temporal  pos 
sessions.  For  it  is  easy  to  see  that  if  our  Charity  is 
to  be  perfect,  the  affections  must  not  cleave  to  any 
thing  apart  from  God.  Now,  if  we  are  surrounded 
by  the  goods  of  earth,  by  numberless  commodities 
that  gratify  the  natural  man,  and  enable  him  to  feed 
his  senses  with  a  variety  of  engaging  and  exciting 

1  "  Per  exercitia  quibus  tolluntur  impedimenta  perfects  Caritatis." 
— S.  Thorn.,  2  2,  Q  1 86,  A  i  ad  4. 

2  "  Omnia  igitur  consilia  quibus  ad  perfectionem  invitamur,   ad 
hoc  pertinent,    ut  animus  hominis  ab  affectu   rerum  temporalium 
avertatur,   ut  sic  liberius   mens   tendat   in   Deum,    contemplando, 
amando,  et  voluntatem  Ejus  implendo." — S.   Thorn.,  Opusc.  "  de 
perfectione  vitse  Spirit,"  C  6. 

3  Denis  Carthus.,  "de  profess.  Monast.,"  Art.  i. 


96  THE  STUDY  OF  PERFECTION. 

objects,  it  is  evident  that  it  will  be  ordinarily  very 
difficult  in  the  midst  of  all  this  to  hold  the  affections 
disengaged  and  free  for  the  exercise  of  Divine  Charity. 
As  the  Angelic  Doctor  says,  "  It  is  difficult  to  have 
riches,  and  not  be  tied  by  affection  to  them." l  S. 
Augustine  speaks  of  the  love  of  holding  earthly 
goods  as  the  poison  of  Charity.2  And  their  bane 
ful  effects  on  the  soul  are  forcibly  expressed  by 
S.  Bernard,  when  he  says  that  "the  possession  of 
worldly  things  burdens  us,  the  loss  of  them  troubles 
us,  and  the  love  of  them  defiles  us."3  Hence  S. 
Thomas  concludes  that  our  souls  are  borne  onwards 
the  more  perfectly  to  love  God,  in  proportion  as  they 
are  withdrawn  from  the  love  of  earthly  things.4 

Let  every  Religious,  therefore,  study  to  make 
Poverty  an  effectual  instrument  towards  perfect 
Charity.  In  view  of  this,  he  must  not  only  keep 
the  letter  of  his  vow,  by  renouncing  all  temporal 
possessions ;  he  must  aim  in  right  earnest  at  poverty 
of  spirit,  by  detaching  the  heart  from  its  affection 
to  earthly  things.  For  to  what  purpose  do  we  leave 
the  things  of  earth  as  to  our  hands,  if  we  still  hold 
them  in  our  hearts  ?  It  is  the  genuine,  inward  love 
of  the  heart  that  God  chiefly  desires  and  asks  of  us. 
"My  Son,  give  Me  thy  heart."5  Can  we  imagine 
that  any  amount  of  outward  renunciation  will  satisfy 
the  Divine  Lover,  without  the  corresponding  inward 
renunciation  of  the  heart  ?  Love  is  the  preference 
of  the  heart. 

1  "Difficile est affectum  divitiis  possessis non  alligari." — S.  Thorn., 
"de  perfect  vitse  Sp.,"  C  7- 

2  "  Venenum  Caritatis  est  spes  adipiscendarum  aut  retinendarum 
temporalium  rerum."— S.  Aug.,  "  de  div.  Quoest.  Oct.  tr.,"  Q  36. 

3  "  Possessa   onerant,    amissa    cruciant,    amata    inquinant." — S. 
Bern.,  Epist.  103. 

4  "  Sic  igitur  tanto  perfectius  animus  hominis  ad  Deum  diligendum 
fertur,  quanto  magis  ab  affectu  temporalium  revocatur." — S.  Thorn., 
tit  sup. 

5  Prov.  xxiii.  26, 


RELIGIOUS  PERFECTION.  97 

"  How,  then,  will  you  be  poor  ? "  asks  Blosius. 
"  Be  poor  in  things,  but  poorer  still  in  affection  for 
things — poor  in  spirit.  If  you  still  love  things  with 
a  selfish  love,  you  are  not  truly  poor;  you  cannot 
yet  say,  '  Behold,  we  have  left  all  things.'  Leave 
all  things.  Let  not  your  heart  cleave  to  anything. 
Be  free  from  everything  but  God." x  "  If  we  desire 
to  obtain  true  perfection,"  said  Abbot  Paphnutius, 
"  we  must  hasten  our  steps,  so  that  having  aban 
doned  in  body  our  relations  and  possessions,  we  may 
renounce  also  in  heart  all  things  visible,  and  return 
no  more  to  what  we  have  once  left ;  lest  we  imitate 
the  Israelites,  who,  after  they  had  tasted  the  heavenly 
manna  in  the  desert,  sighed  again  for  the  goods  of 
Egypt.  They  were  a  figure  of  what  happens  daily 
in  persons  of  our  profession." 

"  Hence  we  should  not  delay  to  follow  the  example 
of  the  few  who  are  virtuous ;  for  '  many  are  called, 
but  few  are  chosen.'  The  mere  external  renunciation 
of  the  world,  the  mere  departure  from  Egypt,  will 
profit  us  nothing  without  the  inward  renunciation 
of  the  heart,  which  is  the  one  that  is  meritorious 
and  profitable.  For  what  will  it  profit  me  to  despise 
the  substance  of  the  world,  if  I  do  not  at  the  same 
time  eradicate  from  my  heart  all  depraved  affections, 
and  plant  in  their  place  Divine  Charity  ?  " 

Moreover,  let  us  remember  that  impressive  point 
of  spiritual  doctrine  handed  down  to  us  by  Cassian, 
viz.,  that  the  mere  renunciation  at  our  conversion  of 
all  things  is  but  a  small  matter,  except  we  persevere 
in  this  disposition,  and  renounce  them  every  day. 
"  Parum  est  semel  renuntiasse."  "  It  is  little  matter 
for  a  Religious  to  have  renounced  all  things  at  the 
commencement  of  his  conversion,  if  he  does  not 
persevere  in  that  disposition,  and  renounce  them 

1  Blosius,  "  Spech.  monach.,  Cap  de  Mortif." 

2  Cassian,  "Conf.,"  3,  "Three  Renunciations,"  C  7. 


98  THE  STUDY  OF  PERFECTION. 

every  day."1  How  easily  we  return  to  what  we 
have  left!  As  the  "  Imitation "  says,  "Some  at 
first  offer  all,  and  then  return  again  to  what  they 
left."  2  How  easily,  again,  we  renounce  great  things, 
and  remain  attached  to  small  ones !  We  leave  the 
world,  and  our  property,  and  friends ;  and  by  living 
under  obedience,  resign  to  a  considerable  extent 
the  dominion  of  our  own  wills.  Thus  we  renounce 
many  things.  But  do  we  seriously  aim  at  renoun 
cing  all  things  ?  Our  Lord's  sentence  is  firm : 
"  Every  one  of  you  that  doth  not  renounce  all  that  he 
possesseth,  cannot  be  My  disciple;"3  as  though  He 
would  tell  us  that  if  we  will  follow  Him  in  the  way 
of  perfection,  we  must  resolve  to  give  up  all  things 
that  are  less  than  Him.  "A  soul  that  loves  God 
despises  all  things  that  are  less  than  Him."4  "We 
must  renounce  all  perishable  creatures,  and  remove 
them  from  our  inmost  soul,  if  we  wish  to  attain  to 
the  surpassing  goodness  of  God."5  Who  will  be 
found  to  renounce  all  things  "ex  animo,"  both 
without  and  within  ?  Yet  such  is  the  price  of 
perfect  Charity.  This  is  the  "  goodly  pearl,"  to  gain 
which  we  must  part  with  all  we  have.6  "  Leave  all, 
and  thou  shalt  find  all."7  "The  price  of  Charity 
is  yourself;"8  that  is,  you  must  reserve  absolutely 
nothing,  but  give  your  very  inward  life,  by  the  denial 
of  its  natural  operations,  to  gain  the  life  that  is 

1  Cassian,  "Conf.,"  24,  "Mortification,"  C  2. 

a  "  Imit.,"  B  iii.,  C  37.  3  S.  Luke  xiv.  33. 

4  "Imit.,"  Bii.,  C  $> 

5  "Omnes  creaturas  instabiles  relinquere,  et  ex  animo  removere 
oportebit,   si  prsestantissimum   Bonum,  quod  Deus  est,   suscipere 
volemus." — Thauler,  Serin.  Dom.  5  p.  Pasc. 

6  "  Caritas  est  pretiosa  margarita,   sine  qua  nihil   tibi  prodest, 
quodcunque   habueris ;    quam   si   solam  habeas,   sufficit  tibi." — S. 
Aug.,  Tract  5  in  Joan.  Epis. 

7  "  Imit.,"  B  iii.,  C  32. 

8  "Pretium  Caritatis,  tu."— S.  Aug.,  Serni.  34  de  vers.  Ps.  cxlix,, 
C4. 


RELIGIOUS  PERFECTION. 


99 


Divine.     "  He  that  shall  lose  his  life  shall  find  it."  l 
Leave  the  natural  life,  and  you  shall  find  the  Divine 
life.     But,  as  the  "  Imitation  "  says,  "  Seldom  do  we 
find  any  one  so   spiritual  as   to  be  stripped  of  all 
things.     For  who  shall  be  able  to  find  the  man  that 
is  truly  poor  in  spirit,  and  divested  of  all  affection 
to  things  created  ?     If  a  man  give  his  whole  sub 
stance,  it  is  yet  nothing  ;  and  if  he  do  great  penance, 
it  is  yet  little.     And  if  he  attain  to  all  knowledge, 
he  is  far  off  still.    And  if  he  have  great  virtue,  there 
is  still  much  wanting  to  him ;  to  wit,  one  thing  which 
is    chiefly    necessary.     And    what    is    that?     That 
having  left  all   things  else,  he  leave  also  himself, 
and  wholly  go   out  of  himself,  and  retain  nothing 
of  self-love.     Then  may  he  say  with  the  prophet, 
'  I  am  alone  and  poor.'     Yet  no  one  is  richer  than 
such  a  man,  none  more  powerful,  none  more  free, 
who  knows  how  to  leave  himself  and  all  things."2 
Not  that  we  are  to  be  without  life  and  love;  but 
that  we  are  to  attain  to  perfect  life  and  love.     We 
leave  creatures  to  find  God.     Then  with  our  new 
life   and  principle,  we  love   God   both   in   Himself, 
and  in   His  creatures.     And   the  heart  expands  in 
love,  and  overflows  in  love  to  all  around  it.     Nor 
are  creatures  then  impediments  to  the  soul's  love, 
but  rather  helps  thereto;  for  it  sees  God  in  them, 
and   them   in   God.     Its   love   flows   ever  onwards, 
as  a  strong  river,  deeply,   uninterruptedly,  carrying 
on  whatever  offers  itself  to  be  loved,  in  the   full- 
flowing  tide  of  love  to  God  alone,  "Who  is  above 
all,  and  through  all,  and  in  us  all."  3 

It  is  just  because  we  do  not  give  all  to  God  that 
we  do  not  receive  all  from  Him.  This  was  what 
S.  Teresa  felt.  "  O  Lord,"  she  says,  "  how  is  it  that 
when  a  soul  is  determined  to  love  Thee,  she  does 

1  S.  Matt.  xvi.  25.  2  "Imit,"  B  ii.,  C  11. 

3  Ephes.  iv.  6. 


ioo  THE  STUDY  OF  PERFECTION. 

not  at  once  attain  to  perfect  Charity  ?  The  fault  is 
ours  in  not  immediately  enjoying  this  love  with 
perfection.  We  are  so  fond  of  ourselves,  and  so 
slow  in  giving  ourselves  entirely  to  God,  that  as  His 
Divine  Majesty  will  not  allow  us  to  enjoy  so  great 
a  treasure  without  paying  the  price  for  it,  so  we 
should  never  cease  disposing  ourselves  to  receive  it. 
If  we  did  what  we  could  to  prevent  ourselves  cling 
ing  to  things  of  earth,  and  if  all  our  care  and  con 
versation  were  in  heaven,  I  am  confident  that  very 
speedily  this  blessing  would  be  given  us.  But  the 
truth  is,  we  think  we  give  all,  whereas  we  offer  only 
the  produce,  keeping  the  land  for  ourselves.  We 
resolve  to  be  poor,  and  yet  carefully  see  that  we 
want  nothing.  We  renounce  our  honour,  and  yet 
when  it  is  touched  forget  that  we  gave  it  to  God ; 
and  so  it  is  in  the  rest.  A  strange  way  this  of 
seeking  the  love  of  God  :  to  desire  to  possess  it  en 
tirely,  and  yet  to  retain  our  old  affections ;  to  wish 
for  spiritual  delights,  and  yet  cling  to  earthly  desires. 
We  are  seeking  things  that  are  incompatible.  And 
therefore,  because  we  do  not  give  ourselves  entirely 
to  God,  this  treasure  of  perfect  love  is  not  given 
entirely  to  us."1 

Let  us  remember,  then,  that  we  cannot  have  two 
alls  in  the  heart  together.  We  must  leave  one,  to 
gain  the  other.  "God  listeth  not  to  work  in  thy 
will,  unless  He  be  alone  with  thee.  He  is  a  jealous 
lover,  and  may  abide  no  fellowship.  He  asketh 
none  other  help,  but  only  thyself.  He  will  have 
thee  only  look  upon  Him,  and  let  Him  alone."' 
"  If  thou  desirest  to  have  peace  and  true  union, 
thou  must  set  all  the  rest  aside."  3  "  Let  all  things 
therefore  be  forsaken  by  me,  so  that,  being  poor,  I 
may  be  able  in  great  inward  breadth  to  suffer  the 

1  S.  Teresa,  "Life,  by  herself,"  C  n. 
2  "  Divine  Cloud,"  C  2.  8  "  Imit.,"  B  ii.,  C  5. 


RELIGIOUS  PERFECTION.  101 

want  of  all  things,  out  of  and  except  God  Himself. 
Most  rich  the  while,  and  at  the  same  time  most 
poor.  Most  rich,  in  seeking  nothing;  most  poor, 
in  having  nothing.  And  if  only  I  am  able  to  attain 
to  this,  namely,  to  stand  in  the  sight  of  our  Lord, 
having  all  things  in  common  with  Him,  within  a 
pure  heart,  what  is  there  more  that  I  can  desire? 
If  thou  shalt  abide  in  Me  (saith  God  within  me), 
thou  wilt  be  able  to  do  without  everything,  and  yet 
thou  shalt  want  for  nothing."1 

Thus  let  Poverty  work  to  the  full  within  us.  Let 
it  bring  us  to  nudity  of  spirit,  detaching  the  inmost 
heart  from  creatures,  natural  and  spiritual.  For 
a  man  can  only  be  Divine  when  he  has  put  off  all 
that  is  human,"  says  an  ancient  philosopher.2  And 
we  know  well  the  teaching  of  the  "  Imitation,"  that 
we  are  to  rise  to  God  and  rest  in  Him  alone,  above 
all  His  goods  and  gifts.3  "  Give  me,  O  God,  to 
repose  in  Thee,  above  all  things  created ;  above  all 
the  gifts  that  Thou  canst  give,  and  above  all  that  is 
less  than  Thee ;  because  my  heart  cannot  rest,  till 
it  rest  in  Thee,  and  rise  above  all  Thy  gifts,  and  all 
things  created."4  But,  as  already  said,  after  we 
have  left  all  things,  and  attained  to  God,  we  may, 
with  our  new  life  and  principle,  return  again  to 
creatures,  seeing,  loving,  and  serving  God  in  them. 
In  this  way  Poverty  becomes  what  it  ought  to  be — 
the  instrument  of  perfection,  by  aiding  the  soul 
most  effectually  to  its  end,  which  is  perfect  Charity 
to  God  and  to  men. 

It  is  easy  to  see  how  powerful  a  means  the  vow 
of  chastity  becomes  towards  the  same  end.  For, 
as  S.  Gregory  says,  "  The  more  a  man  has  of  lower 

1  "Fiery  Soliloquy  of  the  Soul,"  C  I  and  2.  2  Hierocles. 

3  "Super  omnia  bona  et  dona." — "Imit.,"  B  iii.,  C  21. 

4  "Omnia  dona,  omncmque  creaturam  transcenclat. " — "Imit.," 
B  iii.,  C  21. 


102  THE  STUDY  OF  PERFECTION. 

delectation,  the  more  is  he  severed  from  heavenly 
love."1  The  renunciation  of  external  goods  by 
poverty  frees  us  indeed  from  the  immense  hin 
drances  that  encompass  our  path,  and  fetter  our 
steps,  on  the  way  of  perfection.  But  even,  when 
we  are  delivered  from  these,  there  remain  within 
us  a  number  of  desires  and  tendencies  that  go 
quickly  to  the  creatures  around  us,  inclining  us 
strongly  to  give  ourselves  to  the  things  of  the  flesh, 
and  withdrawing  us  from  the  higher  aspirations  of 
the  spirit.  Chastity,  therefore,  becomes  the  means 
of  severing  us  from  these  "  carnal  desires  that  war 
against  the  soul."5  " For,"  says  S.  Thomas,  "it  is 
evident  that  carnal  love  darkens  and  divides  the 
soul." 3  And  as  the  energy  of  love  is  limited,  it 
follows  that,  if  we  sink  it  downwards  to  the  things 
of  the  flesh,  we  impede  it  from  rising  upwards  to 
the  pure  love  of  the  spirit.  So  that  "  Chastity," 
continues  the  Angelic  Doctor,  "has  a  certain  close 
connection  with  the  work  of  our  perfection :  for 
that  the  soul  of  man  is  hindered  from  giving  itself 
freely  to  God,  not  only  by  the  love  of  external 
things,  but  much  more  by  the  impulses  of  interior 
passion.  Now,  among  these  none  so  absorbs  the 
reason  as  the  concupiscence  of  the  flesh.  And, 
therefore,  the  way  of  continence  is  more  especially 
requisite  for  the  attaining  of  perfection."4 

This  holy  vow  then  is  meant  to  detach  us  from 
the  love  of  creatures,  and  the  desires  of  the  flesh,  in 
order  that  our  affections  and  energies  may  be  con- 

1  "Tanto  quisque  a  superno  amore  disjungitur,  quanto  informs 
delectatur." — S.  Greg.,  Horn.  30  in  Evang. 

2  I  Pet.  ii.  II. 

3  "  Manifest um  est  quod  carnales   affectus   intentionem   mentis 
diverberant,  ej usque  faciem  obscurant." — S.   Thorn.,   Opusc.  "  de 
perfectione  Vitoe  Sp.,"  C  8. 

4  "  Habet  castitas  aliquam  idoneitatem  ad  perfectionem  adipi- 
scenclam,"  &c.—  S.  Thorn.,  Opusc.  "de  perfect.  Vite  Sp.,"  C  8. 


RELIGIOUS  PERFECTION.  103 

secrated  wholly  to  God,  in  view  of  attaining  to  His 
perfect  love.  Let  us  see,  therefore,  that  it  serves 
its  purpose  to  the  full,  by  becoming  instrumental  to 
Charity  ;  leading  us  onwards  by  means  of  external 
disengagement  and  purity,  to  true  inner  detachment 
and  purity  of  heart,  the  immediate  disposition  to 
perfect  Charity.  Let  us  aim  at  this  in  earnest,  for 
it  is  Charity's  own  work  in  the  soul.  It  will  doubt 
less  require  great  courage  and  fidelity.  But  for  the 
pearl  of  great  price  we  must  part  with  all  we  have. 
And  for  the  Divine  love,  and  the  Divine  Lover,  it 
is  not  too  much  to  sacrifice  earthly  loves,  and 
earthly  lovers.  For  we  are  not  to  live  without 
love,  and  without  a  lover;  but  we  leave  human 
loves  for  Divine  love,  and  human  lovers  for  the 
Divine  Lover.  Not  as  though  absolutely  we  could 
live  apart  from  creatures,  or  cease  to  love  them,1 
but  that  we  love  them,  and  engage  ourselves  with 
them  ex  principle  divino,  seeing,  loving,  and  serving 
God  in  them. 

Let  us  have  no  desire  then  for  fond  attachments 
and  idle  gratifications,  which  are  "  according  to  the 
flesh," 2  since  the  heart  must  "  never  waste  its 
affections,  even  for  a  moment."  3  What  blindness 
is  this,"  says  S.  Francis  of  Sales,  "  to  play  away  at 
hazard  the  principal  power  of  our  souls.  Alas  !  we 
have  not  nearly  so  much  love  as  we  stand  in  need 
of.  I  mean  to  say  that  we  fall  infinitely  short  of 
having  sufficient  wherewith  to  love  God.  And  yet, 
we  lavish  it  away  foolishly  on  vain  and  frivolous 
things,  as  though  we  had  some  to  spare.  Ah  !  this 
great  God,  who  has  reserved  to  Himself  the  whole 
love  of  our  souls,  will  exact  a  strict  account  of  the 

1  "This  is  My  commandment,  that  you  love  one  another,  as  I 
have  loved  you." — S.  John  xv.  12. 

2  "Who  walk  not  according  to  the  flesh,  but  according  to  the 
spirit." — Rom.  viii.  I. 

3  S.  John  of  the  Cross,  "  Maxims,"  202. 


104  THE  STUDY  OF  PERFECTION. 

deductions  we  make  from  it.  For,  if  He  makes  so 
rigorous  an  examination  into  our  idle  words,  how 
strictly  will  He  not  examine  into  our  foolish  and 
pernicious  loves." l  Let  us,  therefore,  be  in  love 
with  God  alone.  "  My  Beloved  to  me,  and  I  to 
Him."2  And  let  our  desires  and  pleasures  be  for 
things  alone  that  appertain  to  Him;  looking  not 
"  at  the  things  which  are  seen,  but  at  the  things 
which  are  not  seen  :  " 3  for  "  whatever  is  not  God, 
or  of  God,  love  endureth  not,"  says  the  enlightened 
Thauler.4 

We  come  now  to  obedience.  "To  attain  the 
perfection  of  Charity,"  says  the  Angelic  Doctor,  "  it 
is  not  only  necessary  that  a  man  renounce  external 
things,  but,  in  a  certain  way,  he  must  leave  himself 
also."  5  Divine  Charity  draws  the  soul  from  itself 
to  God ;  "  not  suffering  a  man  to  be  his  own,  but 
His  whom  He  loves."0  As  S.  Paul  said,  "I  live, 
not  I,  but  Christ  liveth  in  me."7  The  perfection, 
then,  of  the  soul  is  to  be  attained  by  renouncing  not 
only  external  goods,  not  only  natural  attachments, 
and  carnal  desires,  but  by  giving  up  the  inmost  life 
of  the  natural  man  to  the  dominion  of  the  Spirit  of 
God;  so  that  faculties,  senses,  and  members  may 
be  occupied  and  governed  by  the  Divine  in  place  of 
the  human  spirit ;  may  move  from  the  Divine  prin 
ciple  instead  of  the  natural  one.  For  "  he  who  is 
joined  to  the  Lord  is  one  spirit."8  But  to  attain  to 

1  S.  Fran,  of  Sales,  "  Devout  Life,"  P  3,  C  18. 

2  Cant.  ii.  16.  3  2  Cor.  iv.  18. 

4  "Quidquid  aut  Deus,  aut  divinum  non  est,  non  patitur  amor." 
—Thauler,  Serm.  inf.  Oct.  Epiph. 

5  "  Non  solum  necessarium  est  ad  perfectionem  Caritatis  conse- 
quendam,  quod  homo  exteriora  abjiciat,  sed  etiam  quod  quodammodo 
seipsum  derelinquat." — S.  Thorn.,  Opusc.  "de  perfec.  Vitce  Sp.," 
C  10. 

6  "Non  sinens  hominem  suiipsius  esse,  sed  ejus  quod  amatur," 
— S.  Thorn.,  Opusc.  "de  perfec.  Vitee  Sp.,"  C  10. 

7  Gal.  ii.  20.  8  i  Cor.  vi.  17. 


RELIGIOUS  PERFECTION.  105 

this,  as  S.  John  of  the  Cross  says,  "  he  must  die  to 
all  that  lives  in  his  soul,  whether  great  or  small."1 
He  must  "release  the  faculties,  empty  them,  and 
make  them  renounce  their  natural  operations,  in 
order  that  God  may  fill  them :  seeing  that  the 
ability  of  them  cannot  compass  so  great  a  matter, 
but  rather,  unless  suppressed,  prove  a  difficulty  in 
the  way.  Hence,  it  follows  of  necessity,  that  if  we 
are  to  draw  near  to  God,  it  must  be  by  denying  to 
the  utmost  all  that  may  be  denied,  &c.  The  soul, 
to  attain  to  Divine  union,  must  be  empty  of  all  that 
is  not  God."5 

It  is  not  difficult  to  see  how  the  vow  of  obedience 
helps  us  most  effectually  to  this  change  of  life  and 
principle.  For  instead  of  choosing  for  ourselves, 
moving  ourselves,  determining  ourselves,  the  choice, 
movement,  and  determining  power  come  to  us  from 
the  Superior,  representing  the  authority  of  God.3 

1  S.  John  of  the  Cross,  "Ascent  of  M.  Carm.,"  B  i.,  C  11. 

2  Ibid.,  B  ii.,  C  8,  and  B  iii.,  C  I  and  6. 

3  Note  to  Superiors.      It  is  most  desirable  that  subjects  should 
understand  from  the  very  commencement  of  their  Religious  life, 
that  their  obedience  is  exercised  to  God ;  according  to  the  very  terms 
of  their  profession,   "  I  promise  obedience  to  God."     For  to  what 
purpose  would  they  give  up  their  own  wills  to  find  only  another 
human  will  exercised  over  them?     They  do  not  leave  "all  things" 
to  love  and  obey  a  creature,  but  to  love  and  obey  God.     Should  not 
Superiors  always  make  a  point  of  letting  them  feel  this,  by  govern 
ing  them   "according  to  God,"  not   "according  to  man"?     As 
Superiors  represent  the  authority  of  God,  so  they  have  to  repre 
sent  also  the  presence  and  mind  of  God  ;  as  the  Apostle  says,  "  Let 
this  mind  be  in  you,  which  was  also  in  Christ  Jesus. "    (Philip,  ii.  5.) 
Otherwise  the  governance  of  souls  easily  becomes  human  instead  of 
spiritual ;  and  the  unhappy  result  is,  that  subjects  are  found  suffer 
ing  from  their  superiors ;  being  impeded  by  their  influence,  in  a 
spiritual  course,  rather  than  encouraged  and  furthered  in  it.     And 
whereas  when  they  began  they  were  "ready  for  anything,"  and  by 
the  principle  of  Divine  love  might  have  been  governed  at  a  mere 
beck,  and  with  a  guiding  hand  would  have  made  happy  advances  in 
the  way  of  perfection  ;  now,  for  lack  of  light,  and  not  being  put  into 
due  "  relation  with  God  "  by  those  above  them,  they  are  found  to 
have  deteriorated  and  degenerated  in  spirit ;  and  there  is  a  marked 


io6  THE  STUDY  OF  PERFECTION. 

And  here  comes  in  the  happy  privilege  of  religious 
life,  worth  more  than  all  the  selfish  devices  of  the 
world,  the  assurance,  viz.,  of  finding  the  Divine  will 
day  by  day,  hour  by  hour,  in  all  that  is  prescribed 
and  arranged  according  to  rule.  Obedience  brings 
us  the  Divine  will  to  be  done,  because  rightly- 
constituted  power  represents  the  Divine  authority. 
11  There  is  no  power  but  from  God,  and  those  that 
are,  are  ordained  of  God."1  Obedience,  therefore, 
secures  to  us  the  Divine  principle.  And  oftentimes 
it  will  be  found  to  confront  the  human  principle; 
and  thus  oblige  us  to  subdue  it  by  subjection  and 
humiliation.  All  this  is  the  work  of  our  perfection 
progressing;  for,  if  the  Spirit  of  God  is  to  gain 
possession  of  our  souls  by  perfect  Charity,  it  will 
be  by  the  gradual  inflow  of  the  Divine  principle, 
and  the  gradual  outflow  of  the  natural :  the  Divine 
operations  supplanting  the  human.  "  He  must  in 
crease,  but  I  must  decrease."  -  This  is  what  obedi 
ence  helps  us  to.  It  marks  out  our  duties,  decides 
our  offices,  appoints  our  time  and  place.  The 
natural  man  would  often  like  one  thing,  when  he 
must  do  another.  He  would  wish  to  rest,  when  he 
has  to  work.  He  would  prefer  to  live  here,  when 
he  is  sent  there.  How  efficacious  a  means  is  this 
— and  that  during  the  course  of  one's  life — for 

decay  even  in  their  natural  virtues  they  brought  with  them  from  the 
world.  So  true  it  is  that  in  the  way  of  God,  not  to  advance  is  to 
go  back  ;  for  if  we  take  not  the  higher  principle  of  love  to  live 
and  move  by,  of  necessity  we  fall  upon  the  lower  love  of  self  and 
creatures.  By  the  higher  we  advance  to  God,  by  the  lower  we 
recede  from  Him.  Ah  !  how  important  it  is  to  point  out  these  laws 
of  grace  to  young  souls  entering  on  their  Religious  career  !  How 
gladly  will  they  then  be  taught  and  led  !  Only  let  them  be  taught 
and  led  the  right  way,  "according  to  God,"  not  "according  to 
man,"  by  means  of  the  one  light,  the  one  love,  the  one  principle, 
that  contains  the  "All"  for  which  they  leave  "all."  "  Show  me, 
O  Lord,  Thy  ways,  and  teach  me  Thy  paths." — Ps.  xxiv.  4. 
1  Rom.  xiii.  I.  2  S.  John  iii.  30. 


RELIGIOUS  PERFECTION.  107 

eliminating  the  natural  principle,  and  substituting 
the  Divine  ;  provided  always,  that  both  on  the  part 
of  superiors  and  of  subjects,  all  is  done  in  "  relation 
to  God."  Superiors  govern  by  the  principle  of  His 
love,  and  subjects  obey  from  the  same  principle. 
Superiors  govern  for  God,  and  according  to  Him  ; 
and  subjects  obey  for  God,  and  according  to  Him. 
O,  what  a  paradise  on  earth  would  religious  life 
then  become  !  Would  it  not  then  be  easy  to  govern, 
and  sweet  to  obey  ? 

May  the  human  spirit  cease  to  move  so  much 
among  us !  May  souls  be  trained  from  the  begin 
ning  to  look  to  God  alone  as  their  one  object,  their 
chosen  friend,  their  best  beloved,  and  "  dear  delight." 
Then  external  obediences  will  find  their  meaning. 
Not  for  their  own  sake  are  they  exercised,  but  to 
aid  in  bringing  the  soul  to  true  interior  obedience  to 
God ;  the  full  and  perfect  obedience  of  the  spirit  ; 
whereby  the  natural  man,  divested  of  his  deeds  and 
movements,  is  in  total  subjection  to  the  Spirit  of 
God,  living  and  acting  by  His  Divine  principle,  after 
the  example  of  our  Lord;  "That  as  He,"  says  S. 
Thomas,  "renounced  His  human  will,  subjecting  it 
to  the  Divine,  so  we  also  may  subject  our  wills 
wholly  to  God,  and  to  those  put  over  us  in  the  place 
of  God."1 

In  what  chosen  words  does  the  author  of  the 
"  Imitation "  tell  us  to  renounce  the  movement  of 
the  natural  man,  if  we  wish  to  gain  the  higher 
guidance  of  the  Divine  Spirit.  "  Son,  leave  thyself, 
and  thou  shalt  find  Me."s  Leave  thyself,  that  is, 
renounce  the  natural  operations  of  thy  will,  thy 

1  "  Ut  sicut  Ipse,  suam  voluntatem  humanam  abnegabat,  suppo- 
nendo  cam  Divinos  ;  ita  et  nos,  nostram  voluntatem  Deo  totaliter 
supponamus,   et  hominibus  qui   nobis  prceponuntur  tanquam   Dei 
ministri." — S.  Thorn.,  Opusc.  "  tie  perfec.  Vitse  Sp.,"  C  10. 

2  "Imit.,"  Biii.,  C  37. 


io8  THE  STUDY  OF  PERFECTION. 

intellect,  thy  memory,  imagination,  senses,  and 
members.  Use  not  these  powers  for  thine  own 
selfish  gratification.  Resign  them,  leave  them  free, 
empty,  disengaged,  and  "thou  shalt  find  Me."  God 
will  occupy  our  faculties,  if  we  leave  them  to 
Him :  as  He  says,  "  Behold,  I  stand  at  the  door  and 
knock :  if  any  man  shall  hear  My  voice,  and  open  to 
Me  the  door,  I  will  come  in  to  him."  l  The  disciple 
then  asks,  "Lord,  how  often  shall  I  resign  myself; 
and  in  what  things  shall  I  leave  myself?"  And 
notice  how  unreserved  the  renunciation  is  to  be : 
"Always,  and  at  all  times,  as  in  little,  so  in  great. 
I  make  no  exception;  but  will  have  thee  to  be 
found  in  all  things  divested  of  thyself:  otherwise 
how  canst  thou  be  Mine,  and  I  thine,  unless  thou  be 
both  within  and  without,  freed  from  all  self-will  ?  I 
have  often  said  it,  and  I  repeat  it  now  again,  forsake 
thyself,  resign  thyself,  and  thou  shalt  enjoy  great 
inward  peace.  Give  all  for  all,  and  call  for  nothing 
back;  and  thou  shalt  possess  Me."5  Hence  we  are 
told  in  S.  Catherine's  Dialogue,  that  "  it  is  certain 
that  everything  depends  on  the  perfect  abnegation 
of  self."3  "Because,"  says  S.  Teresa,  "when  for 
the  love  of  God  we  empty  our  souls  of  all  affection 
for  creatures,  that  Great  God  immediately  fills  them 
with  Himself."4  "For  when  a  man  perfectly  for 
sakes  himself,  God  enters  into  him,  governing  and 
perfecting  all  he  does."5  And  "the  more  we  cast 
away  that  which  is  our  own,  the  more  we  shall 
receive  that  which  is  of  God."  6 

Besides  the  three  vows,  which  appertain  to  Re- 

1  Apoc.  iii.  20.  2    "  Imit.,"  B  iii.,  C  37. 

3  S.  Cath.  Sien.,  "Dial,  on  Consum.  Perfection." 

4  S.  Teresa,  "  Int.  Castle,"  M  7,  C  2. 

5  Thauler,  Serm.  4  p.  Oct.  Epiph. 

6  "Quo  cliligentius  ejecerimus  quod  nostrum  est,  eo  abundan- 
tius  recipiemus  quod  Dei  est."— Blosius,  "  Sacellum  animne,"  P  r, 
S4. 


RELIGIOUS  PERFECTION.  109 

ligious  life  in  general,  each  Order  holds  certain 
particular  instrumental  means  of  perfection  in  the 
rules  proper  to  itself.  And  here,  again,  we  must 
be  careful  to  keep  the  end  in  view.  What  can  be 
the  meaning  of  so  many  minute  regulations  ?  and 
is  it  necessary  that  we  should  be  constantly  mindful 
of  observing  them,  especially  when  we  are  told  that 
they  do  not  bind  under  sin  ?  Now,  remember,  our 
end  is  perfection.  If  this  be  lost  sight  of,  what 
wonder  if  the  means  are  not  felt  to  be  necessary  ? 
If  the  archer's  eye  is  not  upon  the  target,  will  he 
care  to  stretch  his  bow  ?  If  the  sculptor  have  no 
object,  will  he  want  to  use  his  tools  ?  So  when  a 
Religious  forgets  that  his  end  is  perfection,  when 
he  no  longer  fixes  his  aim  on  perfect  Charity,  his 
rules  easily  become  a  matter  of  indifference  to  him  ; 
because  the  thought  of  the  end  no  longer  urges  him 
to  use  the  means  to  gain  it.  Why  should  he  care 
to  lift  his  instruments,  if  no  work  has  to  be  done  ? 
Why  be  anxious  about  the  means,  when  the  end  is 
not  before  him  ? 

But,  on  the  other  hand,  let  perfect  Charity  be 
our  end  in  view,  and  all  the  exercises  of  Religious 
life,  down  to  the  smallest  rule,  find  their  meaning. 
Each  duty  to  be  done,  each  work  to  be  attended  to, 
from  the  order  of  a  Superior  to  the  first  sound  of 
the  bell,1  all  become  means  for  exercising  the  soul's 
love,  and  so  gradually  developing  the  Divine  habit 
within  us ;  thus  enabling  us  to  be  constantly  carry 
ing  on  the  work  of  our  perfection,  and  so  progressing 
steadily  to  our  end.  And  the  more  earnestly  we 
are  set  upon  gaining  the  end,  the  more  deeply  do  we 
value,  the  more  truly  do  we  love,  the  more  faithfully 
do  we  use,  the  means  provided  for  its  attainment. 
We  do  not  coldly  inquire  if  we  are  bound  under 

1  The  bell  rings— the  Master  calls. 


no  THE  STUDY  OF  PERFECTION. 

sin  to  keep  our  rules,  and  constantly  seek  excuses 
for  breaking  or  evading  them.  Are  we  so  desirous 
to  tarry  on  the  way  to  heaven  ?  so  willing  to  keep 
ourselves  estranged  from  the  Divine  Lover  ?  so  fond 
of  living  in  the  darkness  of  our  misery?  What 
man  of  business  is  not  wiser  in  his  profession  than 
these  Religious  are  in  theirs  ?  Does  the  merchant 
ask  if  he  is  bound  to  take  all  the  gold  that  comes  in 
his  way  ?  Does  the  artisan  complain  that  his  tools 
are  too  numerous,  his  instruments  too  fine  ?  How 
then  shall  we  explain  the  attitude  of  those  who  wear 
the  Religious  habit,  yet  feel  the  rules  of  their  state 
as  burdensome :  find  means  of  explaining  them  away, 
or  even  habitually  neglect  or  break  them  ?  What 
shall  we  say  but  that  they  do  not  realise  the  end 
of  their  profession,  or  that  they  are  lamentably 
indifferent  about  gaining  it?  How  truly  has  our 
Lord  said  that  "  the  children  of  this  world  are  wiser 
in  their  generation  than  the  children  of  light."1 
"Alas!"  says  Blosius,  "how  many  nowadays 
deceive  themselves,  who  take  the  Religious  habit, 
and  make  their  vows,  and  yet  think  but  little  or 
nothing  of  their  perfection.  They  cling  to  creatures, 
seeking  external  comforts,  pouring  themselves  out, 
wandering  in  their  minds,  careless  in  their  habits, 
unguarded  in  their  senses,  frivolous  in  their  conver 
sation,  and  persevering  in  negligence  till  the  end. 
I  exhort  thee,  therefore,  that  thou  frequently  and 
seriously  consider  why  thou  earnest  to  Religion, 
namely,  to  die  to  the  world,  and  to  thyself,  and  live 
to  God  alone.  Strive  then  in  earnest  to  do  that 
which  you  have  come  to  do.  Your  state  requires  it 
of  you.  You  are  called  a  Religious.  See  that  you 
are  truly  what  you  are  called.  Do  the  work  of  a 
Religious.  If  you  labour  not  for  your  perfection, 

1  S,  Luke  xvi.  8. 


RELIGIOUS  PERFECTION.  ill 

you  are  no  Religious.  For  although  you  are  not 
bound  to  be  perfect,  you  are  bound  by  your  profes 
sion  to  strive  for  your  perfection.  Thus  it  is,  and 
not  otherwise."  1 

The  fact  is,  that  the  rules  of  the  Religious  life  are 
the  chosen  instruments  in  God's  hands  for  forming 
the  Religious  man,  and  aiding  him  daily  and  most 
effectually  to  his  end  of  perfect  Charity.  As  in 
the  formation  of  a  fair  statue,  the  rough  stone  must 
be  cut  away,  by  many  a  hard  knock  of  the  hammer, 
and  then  be  gradually  and  carefully  brought  into 
shape  by  repeated  strokes  of  the  chisel ;  and  as 
the  sculptor  must  then  use  a  number  of  smaller, 
finer,  and  sharper  instruments,  each  contributing 
to  bring  on  the  statue  to  its  perfection ;  so  in 
Religion,  we  are  engaged  in  the  formation  of  the 
Divine  Image  of  perfect  Charity  in  the  soul.  The 
departure  from  the  world  and  the  early  exercises  of 
Religious  life  serve  for  taking  off  the  roughness  of 
our  former  habits :  but  the  soul  as  yet  is  far  from 
its  due  resemblance  to  the  Divine  Model.  A  great 
deal  of  careful  work  remains  to  be  done  before  it 
reaches  anything  like  its  proper  finish.  The  ham 
mer  and  chisel  of  mortification  and  prayer  must  do 
their  work,  cutting  away,  paring  down,  subduing,  re 
fining,  and  re-fashioning  the  habits  and  dispositions 
of  the  natural  man,  and  making  the  various  powers 
and  senses  surrender  to  the  influence  and  movement 
of  the  Spirit  of  God.  God  Himself  is  doing  the  work. 
But  He  has  His  appointed  instruments  by  means  of 
which  He  works  the  desirable  change  within  us. 
These  instruments  are  the  very  rules  we  are  now 
considering.  "All  the  external  observances  of  Re 
ligious  life,"  says  an  ancient  author,  "  are  ordained 
to  the  formation  of  the  interior  man.  If  a  Religious 

1  Blosius,  "  Regula  tyron.  Spir.,"  Pnsf.,  and  "  Spec.  Monach,  " 
C  i. 


H2  THE  STUDY  OF  PERFECTION. 

understand  not  this,  he  is  as  one  having  instruments, 
and  not  using  them."1  As,  then,  the  statue  stands 
to  the  sculptor,  so  let  a  Religious  stand  to  his  Rule. 
We  are  undergoing  a  process  of  formation  in  the 
hands  of  God :  the  formation  of  perfect  Charity, 
which  likens  us  to  Himself.  But  for  the  attainment 
of  this,  we  must  resign  the  thoughts,  affections,  and 
imperfect  habits  of  the  natural  man,  in  order  that 
the  Spirit  of  God  may  replace  them  by  His  own 
Divine  life,  light,  love,  and  movement.2  But  how 
is  this  to  be  accomplished,  but  by  giving  up  our 
natural  self-moving  principle,  and  yielding  ourselves 
to  the  Divine  principle,  being  moved  to  action  by  it, 
instead  of  receiving  our  impulse  from  the  natural 
man  ?  Here  the  rules  of  Religion  are  seen  to  be 
the  instruments  of  God  upon  our  souls.  Their  prin 
ciple  is  "ab  extra"  to  ourselves;  and  representing 
as  they  do  the  mind  and  will  of  rightly-constituted 
authority,  they  represent  the  Divine  mind  and  will 
to  us ;  for  "  there  is  no  power  but  from  God,  and 
those  that  are,  are  ordained  of  God."3  This  gives 
us  the  assurance  that  whenever  we  follow  our  rules 
in  the  true  spirit,  we  are  moving  according  to  a 
Divine  principle.  And  if  their  observance  is  some 
times  trying  to  the  natural  man,  and  puts  his  desires 
under  restraint,  and  thwarts  his  affections,  and  dimi 
nishes  his  cupidity,  and  subdues  his  activity,  and 
hinders  the  free  flow  of  his  tastes  and  manners,  do 
we  not  see  that  all  this  is  the  work  of  our  perfection 

1  "Omnia  quse  ad  Religionis  observantiam  exterius  videmus,  ad 
interioris  hominis  reformationem  ordinata  sunt.     Quod  qui  nondum 
intelligit,  ipsa  instrumenta  portare  reputat." — Int.  Op.   S.  Bonav., 
"de  profectu  Relig.,"  L  i.,  C  4. 

2  "We  ought  unreservedly  to  allow  God  to  Work  within  us,  to 
do  with  us  what  He  wills,  when  He  wills,  as  He  wills  ;  even  though 
He  lead  us  to  the  shadow  of  death,  and  the  shades  of  hell." — Blosius, 
"Instit.  Spirit,"  C  7, 

3  Rom.  xiii.  I. 


RELIGIOUS  PERFECTION.  113 

progressing  ?  God's  hand  is  upon  us.  The  rough 
ness  of  the  old  man  is  disappearing,  and  the  features, 
of  the  new  man  are  gradually  coming  into  form. 
"  Lose  not,  brother,  thy  confidence  of  going  forward 
to  spiritual  things."1  "  It  is  hard,  indeed,  to  leave 
off  our  old  customs,  and  harder  to  go  against  our 
own  will.  But  if  thou  dost  not  overcome  things 
that  are  small  and  light,  how  wilt  thou  overcome 
greater  difficulties  ?  " 2 

Here  is  what  may  be  called  the  "  rationale "  of 
the  many  small  rules  of  Religious  life.  They  are 
the  instrumental  means  of  contradicting  the  little 
wills  and  ways  of  the  natural  man,  teaching  him  a 
ready  subjection,  a  prompt  obedience,  accustoming 
him  to  yield  his  mind  and  heart  easily  and  sweetly, 
to  remain  quiet  and  passive  in  God's  hands,  until 
the  Divine  Will  moves  him  to  action.  All  this  is 
in  small  things.  But  each  act  goes  to  the  forma 
tion  of  the  corresponding  habit,  in  preparation  for 
greater  things  in  the  future.  God  is  not  going  to 
give  us  the  joys  of  the  Divine  life  of  perfect  Charity, 
except  on  condition  of  our  leaving  all.  The  pearl 
of  great  price  cannot  be  purchased  for  less  than 
this.  "  Forsake  all  and  thou  shalt  find  all."  3  As, 
then,  the  life  of  the  Spirit  gains  possession  of  the 
soul,  in  lieu  of  the  natural  life,  God  demands  the 
utter  sacrifice  from  us.  "Every  one  of  you  that 
doth  not  renounce  all  that  he  possesseth  cannot  be 
My  disciple."  4  "  My  son,  thou  must  give  all  for 
all,  and  be  nothing  of  thine  own."  5  And  the  short 
comings  of  our  renunciation  the  Divine  Lover  Him 
self  supplies.  It  may  be  that  He  will  send  us  bodily 
sufferings,  or  mental  trials ;  or  He  will  sever  us  from 
persons  and  occupations  that  we  like,  and  place  us 

1  "Imit.,"  Bi.,  C22.  ~  Ibid. 

3  Ibid.,  B  iii.,  C  32.  4  S.  Luke  xiv.  33. 

5  "Imit.,"  B  iii.,  C  27. 

H 


ii4  THE  STUDY  OF  PERFECTION. 

where  we  have  little  to  suit  our  natural  tastes ;  or 
He  may  allow  misrepresentation  and  prejudice  to 
rise  against  us,  so  that  confidence  in  us  is  lost,  or 
our  honour  and  reputation  are  questioned.  "  That 
which  is  pleasing  to  others  shall  go  forward.  That 
which  thou  wouldst  have  shall  not  succeed.  That 
which  others  say  shall  be  hearkened  to :  what  thou 
sayest  shall  not  be  regarded.  Others  shall  be  great 
in  the  esteem  of  men ;  but  of  thee  no  notice  shall  be 
taken.  To  others  this  or  that  shall  be  committed ; 
but  thou  shalt  be  accounted  fit  for  nothing.  In  these 
and  many  such-like  things,  the  faithful  servant  of 
the  Lord  is  used  to  be  tried  how  far  he  can  renounce 
himself  and  break  himself  in  all  things." 1  If,  now, 
we  are  to  remain  faithful  to  our  work,  under  these 
sharp  instrumental  means  (by  which  God  is  bring 
ing  on  to  its  perfection  the  Divine  Image  of  perfect 
Charity  in  the  soul),  it  is  clear  that  we  need  a 
readiness  in  subduing  our  natural  desires  and  ways, 
which  are  so  apt  to  assert  themselves  in  times  of 
trial.  But  is  it  riot  true  that  such  readiness  will 
depend  upon  the  habit  of  soul  we  have  formed 
within  us  ?  If  we  have  accustomed  ourselves  to 
self-control,  discipline,  and  renunciation,  and  from 
the  repetition  of  such  acts  have  developed  corre 
sponding  habits,  our  acts  follow  now  in  accordance 
with  the  habits  gained.2  We  renounced  ourselves 
in  smaller  things,  and  now  we  are  able  to  overcome 
in  greater.  But  by  what  means  did  we  gain  this 
habit  of  renunciation  ?  Truly  by  means  of  the  re 
peated  acts  of  self-renunciation  involved  in  keeping 
our  rules.  And  as  we  disposed  ourselves  to  be 
faithful  in  small  things,  so  now  we  are  found  faith 
ful  in  those  that  are  greater;  according  to  our 

1  "Imit.,"  Biii.,  €49. 

2  "  Per  operationes  acquiritur  habitus  :  et  per  habitum  acquisitum 
perfectius  aliquis  operatur." — S.  Thorn.,  2  2,  Q  182,  Art.  4  ad  2. 


RELIGIOUS  PERFECTION.  115 

Lord's  words,  "  He  that  is  faithful  in  that  which  is 
least,  is  faithful  also  in  that  which  is  greater."1 
Whereas,  look  at  those  Religious  who  make  but 
little  account  of  their  Rules ;  who  seek  excuses  to 
evade  them,  and  scruple  not  to  break  them,  under 
plea  of  their  not  binding  under  sin.  Have  not  their 
acts  been  forming  their  habits  ?  If  they  are  not 
given  to  renounce  themselves  in  small  things,  is  it 
to  be  expected  that  they  will  renounce  themselves 
in  greater  ?  Will  they  not  consider  that  such  re 
nunciation  does  not  bind  under  sin  ?  If  they  have 
not  formed  a  disposition  to  respond  faithfully  to  the 
clearer  manifestations  of  the  Divine  Will,  can  we 
expect  that  they  will  yield  themselves  readily  to  the 
more  secret  invitations  of  grace,  on  which  so  much 
of  their  future  spiritual  life  will  depend  ?  We  want 
more  spirit ;  more  genuine  love  of  God ;  a  love  of 
preference  and  affection ;  a  sovereign  love,  worthy 
of  the  great  and  only  Good,  the  infinite  Beauty  and 
Loveliness,  our  Origin  and  our  End.  This  it  is  that 
spurs  us  on  to  the  desire  of  perfection,  as  bringing 
us  nearer  to  God,  assimilating  and  uniting  us  to 
Him ;  and  the  desire  for  perfection  urges  us  to  use 
the  means  for  attaining  it. 

Would  that  all  Religious  would  see  this  as  their 
own  proper  work  !  As  "the  proper  study  of  man 
kind  is  man,"  so  the  proper  study  of  Religious  is 
perfection.  How  necessary  it  is  that  we  should 
realise  it !  How  happy  a  thing  it  is  to  dwell  to 
gether  in  unity!— "the  unity  of  the  spirit,"  having  a 
common  aim,  viz.,  our  perfection  by  perfect  Charity, 
and  using  all  together,  day  by  day,  the  instru 
mental  means  of  Religion  in  reference  to  this  end  ! 
How  it  reminds  us  of  the  early  Christian  life, 
when  "the  multitude  of  believers  had  but  one  heart 

1  S.  Luke  xvi.  10. 


ii6  THE  STUDY  OF  PERFECTION. 

and  one  soul ;  continuing  with  one  accord  in  the 
temple,  praising  God,  and  having  favour  with  the 
people."1 

What  then  shall  we  say  of  those  Religious  who 
are  heedless  of  their  Rules,  except  that  a  habit  of 
mind  has  not  been  formed  in  them  of  aiming  con 
sistently  at  perfect  Charity  ?  As  a  consequence,  they 
are  not  accustomed  to  see  in  their  Rules  a  means 
for  attaining  this  end.  The  result  is,  that  the  natural 
man,  not  sufficiently  held  in  check  by  the  higher 
principle,  of  necessity  asserts  himself,  and,  by  a 
repetition  of  his  own  imperfect  acts,  develops  the- 
corresponding  habits.  Small  things  lead  to  greater. 
As  S.  Gregory  says,  "  We  begin  with  little  things ; 
our  defects  multiply;  and  we  come  to  graver 
things." 2  Thus  imperfect  Religious  are  developed, 
instead  of  perfect.  And  who  shall  say  what  the 
Church,  and  souls,  have  to  suffer  herefrom  ?  Will 
imperfect  Religious  be  likely  to  train  others  in 
perfection  ?  And  the  evil  that  will  follow  in  time, 
and  the  good  that  will  be  left  undone,  who  shall 
estimate?  What  if  the  salt  lose  its  savour?  and 
"  if  the  light  that  is  in  thee  be  darkness,  the  dark 
ness  itself  how  great  shall  it  be  ?  "  3 

Care,  however,  must  be  taken  to  remember  clearly 
and  constantly  in  the  midst  of  outward  observances, 
that  Charity  itself  is  always  "  the  greatest  and  first 
Commandment."  It  is  hardly  possible  to  overrate 
the  vast  practical  importance  of  being  thoroughly 
familiar  with  this  truth,  which  at  once  enlightens 
and  enlarges  the  mind,  and  shows  results  in  a  thou 
sand  different  ways.  "  Before  all  things  let  us  love 
God  ;  then  one  another  :  for  these  are  the  things  that 

1  Acts  iv.  32  and  ii.  46. 

2  "  A  minimis  incipitur  ;  et  succresceniibus  defectibus,  ad  graviora 
pervenitur." — S.  Greg.,  "  Moral.,"  L  xxxi.,  C  9. 

3  S.  Matt.  vi.  23. 


RELIGIOUS  PERFECTION.  n7 

are  chiefly  commanded  us."  1  Hence,  smaller  rules 
will  constantly  have  to  yield  to  the  greater  law. 
The  higher  prevails  over  the  lower.  If  a  brother  is 
in  need,  the  rule  of  silence  yields,  and  Charity  moves 
me  to  speak.  The  laws  of  fasting  and  abstinence 
give  way  to  the  requirements  of  health,  because 
rightly-ordered  Charity  to  oneself  is  a  higher  law 
than  that  of  corporal  mortification.  If  by  enforcing 
the  letter  of  a  rule,  the  virtue  of  a  weak  brother  be 
overtaxed,  it  will  often  be  part  of  discretion  to  leave 
the  letter  for  the  spirit,  to  gain  the  brother's  soul. 
What  is  this  but  a  large-hearted  Charity?  And 
when  the  soul  is  gained,  the  rule  will  be  kept  for 
love.  Was  not  this  the  spirit  of  him  who  said, 
uTo  the  weak  I  became  weak,  that  I  might  gain  the 
weak.  I  became  all  things  to  all  men,  that  I  might 
save  all  "  ? 2 

Let  us  strive,  therefore,  to  gain  the  spirit  of  our 
profession.  The  spirit  of  our  profession  is  to  be  in 
love  with  the  Divine  Lover,  and  to  let  love  work 
within  us  the  work  of  our  perfection.  "  Do  you 
imagine,"  says  Thauler,  "  that  God  has  placed  you 
in  Religion  to  be  His  singing-birds,  and  praise  Him 
outwardly?  Nay,  but  He  would  have  you  to  be 
His  friends  and  lovers.  How  often  shall  I  tell  you 
not  to  cleave  to  appearances  ?  How  long  shall  we 
be  childish  ?  Shall  we  never  realise  why  we  have 
come  to  Religion  ?  But  you  will  say,  '  We  are  in  a 
holy  Order :  we  pray,  we  study,  we  have  Religious 
Society.'  Nay,  the  Order  does  not  make  us  holy. 
Neither  my  habit,  nor  tonsure,  nor  my  convent,  nor 
Religious  Society,  all  together,  can  make  me  holy. 
But  I  must  have  a  holy  interior,  an  interior  detached 

"Ante  omnia,  Fratres  charissimi,  diligatur  Deus,  deinde  proxi- 
mus;  quia  ista  sunt  principaliter  nobis  data."— Reg.  S.  Aug.  in 

2  I  Cor.  ix.  22. 


ii8  THE  STUDY  OF  PERFECTION. 

and  free,  if  I  wish  to  be  Religious."1  "The  king 
dom  of  God  is  within  you  ;  "  that  is,  it  consists  "  not 
in  outward  things,  but  in  the  virtues  of  the  inward 
man." 2  "  Religion  is  not  in  the  habit,  but  in  the 
heart."3  "  If  you  neglect  your  interior,  and  care 
only  for  externals,  moving  your  body  to  the  works 
of  religion,  but  not  your  heart,  you  are  no  Re 
ligious." 4 

"  Not  that  spiritual  duties  are  to  lessen  our  care 
of  external  observances  ;  no,  but  that  the  former 
must  necessarily  be  done,  and  yet  the  latter  not  be 
omitted.  For  by  how  much  the  spirit  is  more 
excellent  than  the  body,  by  so  much  are  spiritual 
exercises  more  profitable  than  bodily  works."  ; 

"  These  things  considered,  if  God  so  earnestly 
protested  to  the  Jews,  saying,  '  My  soul  hateth 
your  solemnities;  I  am  weary  of  bearing  them. 
The  festivals  I  will  not  abide;  nor  are  your 
sacrifices  pleasing  to  Me.  Wash  yourselves,  and 
be  clean.  Cease  to  do  perversely.  Learn  to  do 
well ;  and  then  come,  saith  the  Lord : '  °  which  yet 
were  observances  ordained  by  God  Himself:  and 
this  because  those  that  practised  them  with  all 
exactness,  rested  in  the  outward  actions,  and 
neglected  inward  purity  of  heart,  typified  by  them : 

1  Thauler,  ex  lib.  P.  Denifle. 

2  "  Regnum  Dei  intra  vos  est ;  hoc  est,  non  exterms  in  vesti- 
mentis  aut  alimentis  corporis,  sed  in  virtulibus  interipris  hominis. 
Unde  Apostolus,  Regnum  Dei  non  in  sermone/sed  in  virtute,"  &c.— 
S.  Bern.,  "Apol.  ad  Gulielm.,"  C  6. 

3  "Inhabitu  non  est  Religio,  sed  in  corde.  — S.  Bern.,     Apol. 
ad  Gulielm.,"  C  10. 

4  Blosius,  "Spec.  Monach.,"  C  I. 

5  "  Quid  ergo,  inquis  ?     Sic  ne  ilia  spiritualia  persuades,  ut  etiam 
hxc  qua;  ex  Regula  habemus,   corporalia,  damnes?     Nequaquam, 
sed  ilia  oportet  agere,  et  ista  non  omittere.     Quanto  enim  spmtus 
corpore  melior  est,    tanto   spirituals  quam   corporalis   exercitatio 
fructuosior.     Hinc  labor  corporis  ad  modicum  valet,  pietas  autem 
ad  omnia."— S.  Bern.,  "Apol.  ad  Gulielm.,"  C  7. 

6  Isa.  i.  13,  1 8,  and  Jerem.  vi.  20. 


RELIGIOUS  PERFECTION.  119 

much  more  will  God  despise  and  detest  an  exact 
performance  of  regular  observances  commanded  by 
man,  when  the  practisers  of  them  do  not  refer  them 
to  the  only  true  end  regarded  by  the  Institutor, 
which  was  by  them  to  dispose  and  fit  souls  to 
Divine  light  and  grace,  internal  solitude,  and  con 
templative  prayer ;  without  which  a  Religious  state 
would  be  no  better  than  a  mere  outward  occupation 
or  trade.  And  if  only  so  considered,  it  is  perhaps 
less  perfect  than  one  exercised  in  the  world,  by 
which  much  good  commodity  may  be  derived  to 
others  also."1  "  Perfection  of  soul  cannot  consist 
in  external  observances,  which  do  not  penetrate 
into  the  interior.  They  cannot  without  great  danger 
be  rested  in,  but  must  needs  be  directed  to  a 
further  and  nobler  end — to  wit,  the  advancement 
of  the  spirit."2 

It  seems  but  too  often  true,  that  the  externals  of 
Religious  life  are  attended  to,  to  the  sad  neglect  of 
the  interior  spirit.  Much  is  thought  of  building- 
fine  churches  and  convents,  and  adorning  them  with 
all  care.3  Great  pains  are  taken  to  please  people 
with  attractive  services  and  entertainments.  Study, 
literature,  politics,  society,  recreation,  all  find  a 
place.  But  where  are  the  souls  who  are  all  for 
God  ?  Where  is  the  true  interior  man  ?  4  Shall  we 
be  less  fervent  in  the  love  of  God  than  others  are 
in  perishable  love  ?  Shall  we  go  with  ease  to  the 

1  F.  Baker,  "  S.  Sophia,"  T  i.,  S  3,  C  4. 

2  Ibid,,  T  i.,  S  3,  C  5  and  4. 

3  "Omitto  sumptuosas  depolitiones,  curiosas  depictionesj  qua: 
dum    orantium   in   se    detorquent   aspectum,    impediunt   affectum. 
Patiamur  hsec  fieri  in  Ecclesia  ;  quia  etsi  noxia  sunt  vanis  et  avaris, 
non  tamen  simplicibus  et  devotis.     Cseterum,  in  claustris  quid  facit 
ilia  formosa  deformitas?     Tarn  multa  formarum  varietas  apparet, 
ut  magis  libeat  totum  diem  occupare  ista  mirando,  quam  in  lege 
Dei  meditando." — S.  Bern.,  "  Apol.  ad  Gulielm.,"  C  12. 

4  "  Ubi  forma  hsec  ?     In  libris  cernimus  earn,  sed  non  in  viris."- 
S.  Bern.,  "Vita  S.  Malach.,"  Prccf.. 


120  THE  STUDY  OF  PERFECTION. 

things  of  the  flesh,  and  with  difficulty  to  those  of 
the  spirit  ?  "  Did  not  He  who  made  that  which  is 
without,  make  also  that  which  is  within  ?  "  Not 
that  externals  are  to  be  undervalued  or  neglected ; 
no,  but  that  they  are  to  be  used  in  subservience  to 
the  interior.  Not  to  be  rested  in  ;  but  "  directed  to 
a  further  and  nobler  end,  to  wit,  the  advancement 
of  the  spirit ;  by  doing  them  all  in  a  spiritual 
manner,  for  the  advancement  of  our  souls  in  God's 
Divine  love."2 

Let  all  Religious,  therefore,  be  taught  at  the 
outset  to  give  their  thoughts  and  affections  to  the 
great  work,  the  work  of  their  perfection,  by  perfect 
Charity ;  and  to  use  all  else  in  reference  to  it.  This 
will  bring  them  a  certain  solidity  and  stability  of 
spirit,  the  result  of  oneness  of  principle,  which  is 
the  best  guarantee  for  a  due  attendance  and  fidelity 
to  externals.  Thus  will  they  blend  together,  as  they 
should,  the  contemplative  and  the  active  elements 
of  Religious  life,  and  so  find  and  enjoy  the  true 
benefit,  merit,  and  sweetness  of  their  state. 

1  S.  Luke  xi.  40. 

-  F.  Baker,  "  S.  Sophia,"  T  i.,  S  3,  C  4,  and  S  2,  C  9- 


BOOK  II. 

THE   LIFE   OF   CHARITY. 


"  Ponite  corda  vestra  in  virtutc  ejus." — Ps.  xlvii.  14. 


CHAPTER  I. 

THE    NATURAL   AND   THE   SPIRITUAL   MAN. 

PHILOSOPHY  teaches  us  that  things  which  are 
contrary  act  and  react  on  one  another;  one  remain 
ing  passive  while  the  other  is  active,  and  contrari 
wise.1  The  Apostle  recognises  this  in  our  fallen 
nature,  when  he  says,  "The  flesh  lusteth  against 
the  spirit,  and  the  spirit  against  the  flesh;  for  these 
are  contrary  one  to  the  other."'  "The  spirit  and 
the  flesh,"  says  Lewis  of  Granada,  "  are  as  the 
scales  of  a  balance.  When  one  rises  the  other 
necessarily  falls."3 

In  the  work  of  our  perfection  we  have  to  deal 
with  this  twofold  principle :  the  "  flesh,"  which 
signifies  the  natural  life;  and  the  "spirit,"  which 
denotes  the  Divine  life.  One  prompts  us  to  live 
"  according  to  man " ;  the  other,  "  according  to 
God":  as  S.  Augustine  says,  "living  according  to 
the  spirit,  not  according  to  the  flesh,  that  is,  accord 
ing  to  God,  not  according  to  man."4 

Both  of  these,  however,  cannot  rule  the  soul 
together.  As  one  rises,  the  other  falls.  "  No  man 
can  serve  two  masters :  for  either  he  will  hate  the 

1  "  Contraria  inter   se  vicissim    agunt,    patiunturque." — Arist., 
"de  Gen.  and  Cor.,"  L  i.,  C  7. 

2  Gal.  v.  17. 

3  Lewis  of  Gran.,  Serm.  Dom.  4.  Adv. 

4  "  Viventes  secundum  spiritum,  non  secundum  carnem,  hoc  est 
secundum  Deum,  non  secundum   hominem. — S.    Aug.,   "  de  Civ. 
Dei,"  L  xiv. ,  C  9. 

123 


124  THE  LIFE  OF  CHARITY. 

one,  and  love  the  other;  or  he  will  sustain  the  one, 
and  despise  the  other." 1  Hence  we  must  choose 
our  principle,  and  live  by,  it  consistently.  "  Put 
off  the  old  man,  who  is  corrupted ;  and  put  on  the 
new  man,  according  to  God,  created  in  justice  and 
holiness."2  The  natural  man  must  die,  that  the 
spiritual  man  may  live.  "  Whosoever  will  save 
his  life  shall  lose  it.  And  he  that  shall  lose  his 
life  shall  find  it."3  If  we  renounce  the  lower  and 
natural  life,  we  attain  to  the  higher  and  Divine 
life.  "  Mortificatus  carne,  vivificatus  spiritu."4 

Here,  doubtless,  may  be  found  some  explanation 
of  the  rarity  of  true  perfection ;  which  we  find,  as 
S.  Bernard  says,  "  in  books,  but  not  in  men." 5 
Souls  are  divided  between  the  two  principles ; 
instead  of  choosing  the  higher  one,  and  abiding 
by  it  consistently,  and  bringing  the  natural  man 
into  order  under  it.  It  stands  to  reason  that  two 
opposing  energies,  each  counteracting  the  other, 
should  both  be  prevented  from  acquiring  force. 
If,  then,  the  Divine  life  of  Charity  be  established 
within  the  soul,  and  yet  the  natural  man  reserves 
to  himself  the  right  of  moving  independently,  what 
is  to  be  expected  ?  The  two  principles  are  there, 
but  one  gathers  force,  while  the  other  loses  it. 
And  so  life  passes  away,  between  gaining  and 
losing.  The  powers  of  the  soul  have  not  been 
given  to  the  one  project  that  needed  all  their  energy. 
They  have  been  divided  on  many  projects ;  and  so 
the  work  of  perfection  failed.6 

1  S.  Matt.  vi.  24.  2  Eph.  iv.  22. 

3  S.  Matt.  xvi.  25.  4  i  Pet.  iii.  18. 

5  "In  libris  cernimus  earn,  sed  non  in  viris." — S.  Bern.,  "Vita 
S.  Malach.,"  Prsef. 

8  The  biographer  of  Sister  Benigne,  lay-sister  of  the  Visitation, 
speaking  of  her  in  the  beginning  of  her  Religious  life,  says :  "It 
was  evident,  on  all  occasions,  that  she  allowed  nothing  to  nature, 
and  refused  nothing  to  grace."  "  God  taught  me,"  she  says,  "  that 


THE  NATURAL  AND  SPIRITUAL  MAN.      125 

In  order  to  avoid  the  misery  and  the  losses  of 
such  a  failure,  let  us  at  once  yield  ourselves  to  the 
Divine  Spirit  and  beg  of  Him  to  undertake  the 
work  of  subjecting  our  souls  to  Himself.1  Doubt 
less,  God  desires  to  possess  us.  For  what  king 
does  not  desire  to  reign  in  his  own  kingdom  ? 
"The  kingdom  of  God  is  within  you."'  But  if 
God  is  to  give  Himself  entirely  to  us,  we  shall  have 
to  give  ourselves  entirely  to  Him  (as  S.  Teresa  was 
so  fond  of  saying),  that  He  may  occupy  us,  and 
move  us  by  His  Divine  Spirit ;  since  "  He  who 
is  joined  to  the  Lord  is  one  Spirit."3  My  beloved 
to  me,  and  I  to  Him." 4  Thus  the  soul  will  be 
rather  passive  than  active,  as  regards  itself;  for 
when  God  moves  it  (by  His  love),  it  is  active;  but 
under  Him.  He  is  the  principal  Mover  ("Agens 
principale  "),  and  the  soul  is  His  willing  instrument, 
subject  to  His  movement.  But,  although  moved 
by  Him,  the  soul  still  freely  moves  itself,  under 

to  Infinite  love  I  owe  love  without  limit ;  Benigne  must  be  governed 
and  led  by  love,  and  by  love  alone.  She  must  do  nothing  but  for 
God,  and  the  good  of  her  neighbour ;  for  which  she  shall  lavish  her 
life."  "  I  learnt  that  by  love  everything  is  sanctified  ;  and  that  in 
all  we  do  God  loves  only  what  is  done  for  love.  O  how  much  I 
gain  by  losing  myself,  when  I  lose  myself  in  love  !  " — Life  of  Sister 
Benigne  de  Gojos,  by  M.  de  Leyni,  P  3,  C  2  and  5- 

1  Those  familiar  with  the  writings  of  F.  Baker  and  Dame  Gertrude 
More  will  be  able  to  see  in  the  present  and  following  chapter  the 
corresponding  teaching  to  what  they  speak  of  as  the  "  Divine  call." 
It  would  seem  that  by  taking  the  higher  principle  of  love,  which  is 
"Caritas,"  as  our  Divine  movement,  instinct,  or  "call, "the  soul 
will  find  a  clearer  way,  and,  so  to  say,  a  more  practical  mean, 
wherein  to  proceed,  in  recognising  these  inward  intimations  of  the 
good  Spirit ;  remembering  the  words  of  the  beloved  disciple,  that 
"Charity  is  of  God." — i  John  iv.  7.     When  a  soul  has  given  itself 
to  God,  to  be  "  all"  for  Him  by  love,  it  is  not  so  difficult  to  detect 
the  impulse  of  the  Divine  love,  and  so  to  separate  the  precious 
from   the   vile,  and   order   ourselves,  accordingly.      And   thus   we 
may  say  with  Dame  Gertrude  More,  "Regard  thy  call ;  that's  all 
in  all." 

2  S.  Luke  xvii.  21.  3  I  Cor.  vi.  17. 
4  Cant.  ii.  16. 


126  THE  LIFE  OF  CHARITY. 

Him,  and  with  Him.1  Such  is  the  fitting  position 
of  a  creature  in  the  hands  of  the  Creator ;  and 
our  Lord  teaches  us  as  much,  by  the  example  of 
His  Sacred  Humanity,  in  loving  subjection  to  the 
Divinity ;  as  where  He  says :  "I  do  nothing  of 
Myself."2  UI  came  not  to  do  My  own  will."3 
"The  Father  who  abideth  in  Me,  He  doth  the 
works."4 

This  attitude  of  the  soul  before  God  may  be 
explained  in  a  meagure  by  the  example  of  a  crystal 
under  the  influence  of  a  bright  light.  The  crystal 
represents  the  soul  reflecting  the  Divine  likeness. 
The  light  is  God,  who  shines  upon  every  soul  in 
grace.  But  the  crystal  is  not  yet  perfectly  pure. 
It  has  dark  spots  and  shades  within  it,  which  signify 
the  venial  sins  and  imperfect  habits  of  the  soul. 
When  it  brings  itself  before  the  Divine  light,  the 
soul  is  not  found  to  be  wholly  dark,  like  one  in 
mortal  sin.  It  reflects  the  beauty  of  God's  grace 
and  love.  But  the  Divine  light  makes  all  the  more 
evident  the  dark  misery  of  its  nature.  The  memory 
is  seen  constantly  occupied  with  a  number  of  useless 
images.  The  intellect  engages  itself  with  a  variety 
of  objects  merely  according  to  the  natural  man. 
The  affections  are  easily  drawn  aside,  and  held 
captive  by  the  allurements  of  creatures.  The  senses 
move  to  and  fro  in  quest  of  satisfaction.  The  bodily 
members  seek  for  indulgence.  The  operations  of 
the  various  powers  betoken  the  yet  unformed  habits 
of  the  spiritual  man.  Now  when  the  soul,  thus 
darkened  with  its  natural  misery,  gives  itself  up 
to  God,  offering  its  entire  being,  faculties,  senses, 
members,  with  all  its  future  life  to  Him,  leaving 
itself  and  the  arrangement  of  all  things  utterly  in 

1  "  Per  hoc  quod  movetur  ab  alio,  non  excluditur  quin  movcatur 
ex  se." — S.  Thorn.,  i,  Q  105,  Art.  4  ad  3. 

2  S.  John  iv.  28.  3  S.  John  vi.  38.  4  S.  John  iv.  10. 


THE  NATURAL  AND  SPIRITUAL  MAN.      127 

His  hands,  resigning  the  natural  use  of  its  powers, 
and  seeking  to  be  passive,1  in  order  to  undergo  the 
purification  from  its  dark  misery,  the  Divine  Spirit 
then  takes  it  as  His  own,  brings  it  under  the 
influence  of  His  heavenly  light  and  love,  and 
becomes  life  of  its  life  and  soul  of  its  soul ; 2  and 
by  applying  it  to  a  series  of  actions  and  sufferings 
which  He  Himself  prepares,  He  causes  its  darkness 
gradually  to  diminish,  and  infuses  in  its  place  the 
light  and  fire  of  His  Charity.3  It  may  be  that 
the  misery  of  the  natural  man  will  often  assert 
itself  actively,  and  want  to  take  back  what  it  had 
yielded  to  God,  by  resuming  its  own  desires  and 
pleasures.  If  it  does  so,  its  darkness  intensifies, 
and  overcasts  the  heavenly  light.4  Then  the  soul 
has  to  stir  the  fire  of  its  Charity,  by  short,  ardent 
acts  of  love  and  contrition  :  5  renouncing  itself  again, 
casting  its  miseries  into  the  sea  of  God's  mercies; 
offering  itself  anew,  and  resting  once  more  on  the 

1  "  Magis  in  Deum  homo  potest  tendere  per  amorem  passive  ab 
Ipso  Deo  attractus,  quam  ad  hoc  eum  propria  ratio  possit  ducere." 
— S.  Thorn.,  I  2,  Q  26,  Art.  3  ad  4. 

'2  "  Tu  amor  meus,  tu  vita  es  animarum,  vita  vitarum,  vita  animre 
meae."— S.  Aug.,  "Confess.,"  L  iii.,  C  6. 

3  "Aseipso  deficiens,  a  Spiritu  Divino  feliciler  agatur." — Har- 
phius,  "  Theol.  Myst.,"  iv.  2,  62. 

4  "Not  only  our  sins  and  unmortified  habits  hinder  God  from 
working  in  us,  but  the  activity  of  our  own  minds,  and  the  impres 
sions  of  the  senses,   which  perpetually  traverse  and  weaken  the 
operations  of  God." — Rigoleu,  "  Way  of  Perf.,"  C  4. 

"When  we  fall  by  frailty  or  blindness,  then  our  courteous 
Lord,  touching  us,  stirreth  and  keepeth  us.  Then  willeth  He  that 
we  see  our  wretchedness.  But  He  willeth  not  that  we  abide  there, 
nor  that  we  busy  ourselves  greatly  about  our  accusing,  or  be  too 
dejected.  But  He  willeth  that  we  hastily  attend  to  Him  :  for  He 
standeth  all  alone,  waiting  till  we  come,  hasting  to  have  us  with 
Him  :  therefore  He  willeth  that  we  readily  attend  to  His  gracious 
touching ;  more  rejoicing  in  His  whole  love,  than  sorrowing  in  our 
often  fallings.  For  it  is  the  best  homage  we  may  give  to  Him,  to 
live  gladly  and  merrily  for  His  love." — M.  Juliana  of  Norwich, 
"  Revel.,"  C  79  and  81. 


128  THE  LIFE  OF  CHARITY. 

strength  of  the  Eternal  Truth.1  Thus  it  regains 
what  it  had  lost ;  and,  "  although  the  outward  man 
is  corrupted,  yet  the  inward  man  is  renewed  day 
by  day."-  If,  however,  on  the  whole,  it  keeps 
faithfully  passive,  allowing  the  Divine  Spirit  to  be 
its  active  principle,3  in  course  of  time  its  dark 
misery  is  gradually  dispelled,  and  finally  supplanted 
by  the  light  and  love  of  the  Spirit  of  God.4 

This  simile  of  the  crystal  agrees  with  the  Abbot 
Theodore's  instruction  to  Cassian,  where  he  says : 
"The  soul  of  the  just  man  must  not  be  compared 
to  the  soft  wax,  or  other  yielding  substance.  No  ; 
it  is  like  the  adamant,  that,  retaining  inviolable  the 
bright  image  and  likeness  of  God,  it  may  not  be 
changed  by  the  accidents  of  life,  but  may  transform 
them  into  its  own  firmness  and  stability."5 

We  are  reminded,  too,  of  our  Lord's  words : 
"  Take  heed  that  the  light  which  is  in  thee  be  not 
darkness.  If,  then,  thy  whole  body  be  lightsome, 
having  no  part  of  darkness,  the  whole  shall  be 
lightsome,  and,  as  a  bright  lamp,  shall  enlighten 
thee."  G  And  S.  Paul :  "  You  were  heretofore  dark 
ness,  but  now  light  in  the  Lord.  Walk,  then,  as 
children  of  light;  having  no  fellowship  with  the 
unfruitful  works  of  darkness :  but  be  ye  filled  with 
the  Holy  Spirit." 7 

1  "  Nee  in  despiciendis  his  immoratur  et  residet ;  seel  ascendit  ad 
rcterna  et  invisibilia,  puro  sensu  pi?e  mentis  se  attolens." — S.  Ambr., 
"  de  Isaac  et  Anim.,"  C  4. 

2  2  Cor.  iv.  1 6. 

3  "  Qui  Spiritu  Dei  aguntur,  ii  sunt  filii  Dei." — Rom.  viii.  14. 

4  Denis  the  Carthusian  tells  us  that  "as  often  as  the  soul  turns 
itself  with  its  whole  heart  to  love  God,  resigning  its  own  will,  sub 
jecting  and  conforming  itself  to  the  Divine  good  pleasure,  and  pour 
ing  itself  forth  to  the  Majesty  of  God,  so  often  it  obtains  the  full 
remission  of  all  its  sins." — Denis  Carthus.,  "de  profess.  Monast.," 
Appen. 

5  Cassian,  "Conf.,"  6,  C  12. 

6  S.  Luke  xi.  35.  7  Eph.  v.  8,  11,  18. 


THE  NATURAL  AND  SPIRITUAL  MAN.      129 

Thauler  also  adopts  a  similar  comparison,  telling 
us  how  free  and  detached  the  soul  must  be,  in 
order  to  reflect  the  purity  of  the  Divine  light  : 
"  Know  for  certain,"  says  he,  "  that  in  whatsoever 
soul  this  Divine  Sun  shines,  the  same  must  be 
utterly  free,  and  stripped  of  all  images ;  for,  if  one 
only  image  were  to  appear  in  this  mirror,  the  soul 
would  be  hindered  by  means  thereof  from  the  all- 
pure  image  of  God  Himself."1 

This  work  of  subjecting  the  soul  to  the  Spirit 
of  God,  in  order  that  He  may  purify,  illuminate, 
and  unite  it  with  Himself,  will  doubtless  require 
much  time  and  great  constancy  of  purpose  before 
it  is  anything  like  complete.  "We  shall  scarce 
meet  with  any  one,"  says  S.  John  of  the  Cross, 
"  who  in  all  things  is  under  the  direct  influence  of 
God  ;  whose  union  with  Him  is  so  continuous,  that 
his  faculties  are  ever  divinely  directed.  Still  there 
are  souls  who,  for  the  most  'part  in  their  operations, 
are  under  the  Divine  guidance  ;  and  these  are  not 
souls  who  move  themselves.  This  is  the  sense  of 
S.  Paul,  when  he  says  that  '  the  sons  of  God  are 
led  by  the  Spirit  of  God.'"  Indeed  if  we  hope  to 
succeed  in  such  a  work,  we  must,  without  doubt, 
make  it  the  one  project  of  our  life ;  as  S.  Francis 
of  Sales  says,  "Those  who  aspire  to  heavenly  love 
withdraw  their  thoughts  from  worldly  things,  and 
reduce  all  their  projects  to  one,  that  of  loving  God 
only."3 

But  let  it  be  constantly  borne  in  mind  that  the 
love  of  God  is  both  affective  and  effective,  or  a 
habit  disposed  to  its  acts :  so  that  in  the  life  of 
Charity,  while  our  principle  is  unalterably  one,  it 
moves  us  to  action  "  in  a  thousand  different  ways," 

1  Thauler,  Serm.  Dom.  4  p.  Oct.  Kpiph. 

-  S.  John  of  the  Cross,  "Ascent  of  M.  Carm  ,"  B  iii.,  C  I. 

:!  S.  Fran,  of  Sales,  "  Love  of  Clod,"  B  xii.,  C  3. 

I 


1 30  THE  LIFE  OF  CHARITY. 

as  S.  Teresa  says.1  For  as  in  the  natural  life  the 
one  soul  moves  the  many  powers  and  members  to 
their  respective  functions,  so  in  spiritual  life  the 
one  love  moves  the  various  virtues  to  their  mani 
fold  operations.  Oneness  of  principle,  therefore,  in 
spiritual  life,  is  not  opposed  to  a  life  of  activity. 
Rather,  love  itself  is  the  strongest  of  moving  powers  ; 
and  "  spurs  us  on  to  do  great  things."  *  If  there 
be  "one  spirit,"  there  are  "diversities  of  opera 
tions."3  Indeed  the  oneness  of  love  induces  a 
consistent  activity,  according  to  the  words  of 
Wisdom;  "being  one,  she  can  do  all  things." < 
Whereas  souls  that  divide  themselves  between  the 
two  principles,  as  though  they  would  make  a  com 
promise  between  the  old  and  the  new  man,  soon 
lapse  into  inconstancy  and  instability— the  results 
of  inconsistency,  leading  to  double-mindedness  and 
double-heartedness.  Hence,  says  S.  James,  "a 
double-minded  man  is  inconstant  in  all  his  ways."' 
And  Ecclesiasticus  warns  us,  "Come  not  to  the 
Lord  with  a  double  heart."6  However  flexible, 
therefore,  discretion  may  bid  us  be  in  a  thousand 
matters  of  detail,  in  principles  it  demands  of  us 
an  uncompromising  inflexibility.  The  one  work  in 
hand  requires  us  to  keep  unalterably  to  one  prin 
ciple  of  action.  The  many  details  of  daily  life 
have  to  be  set  "in  order  to  the  end,"7  as  best 
they  may,  by  the  light  of  the  one  principle  that 
alone  answers  to  the  end.8  Hence  the  principle 
never  changes,  as  the  end  never  changes.9  But 
details  of  operation,  which  are  means  to  the  end, 

1  "  It  is  the  property  of  love  to  be  always  working  in  a  thousand 
different  ways."— S.  Teresa,  "  Int.  Castle,"  M  6,  C  9. 

2  "  Imit.,"  B  Hi.,  €5.  3  i  Cor.  xii.  4. 
4  Wisd.  vii.  27.  5  S.  James  i.  8. 

6  Ecclus.  i.  36.  7  "In  ordine  ad  finem." 

8  "  Secundum  finem  dirigendus  est  cursus." 

9  "  Principium  respondet  fmi." 


THE  NATURAL  AND  SPIRITUAL  MAN.      131 

change  according  to  the  requirements  of  true  dis 
cretion. 

The  very  nature  of  our  work  demands  this 
exclusiveness..  For  Charity  is  an  absorbing  and 
transforming  principle,  by  which  the  Spirit  of  God 
possesses  and  governs  the  whole  man  with  his 
entire  life.  "The  fiery  dart  of  love,"  says  Richard 
of  S.  Victor,  "  penetrates  the  mind,  and  transfuses 
the  affections.  Receding,  and  with  greater  force 
returning,  it  gradually  leavens  the  soul,  and  empties 
its  powers,  till  the  whole  spirit  is  subdued  to  its 
influence,  and  none  but  the  one  love  is  remembered 
or  relished."1 

But  this  undoubtedly  calls  for  a  full  oblation  of 
ourselves  to  God.  For  to  allow  the  natural  man  to 
retain  his  ownership,  and  be  his  own  mover,  even 
in  one  thing,  independently  of  the  Divine  Spirit, 
would  be  to  retain  so  much  darkness  in  the  crystal, 
and  put  so  much  hindrance  to  the  light  of  God. 
"  What  fellowship  hath  light  with  darkness  ?  "  - 
Hence  S.  Teresa  was  so  fond  of  telling  her  daughters 
that,  "  God  does  not  give  Himself  entirely  to  us,  till 
we  give  ourselves  entirely  to  Him."3  Which  agrees 
with  the  repeated  teaching  of  the  "  Imitation " : 
"  Thou  must  give  all  for  all,  and  be  nothing  of  thine 
own."  "Leave  thyself,  and  thou  shalt  find  Me."4 

We  are  therefore  to  make  a  full  offering  of  our 
selves  to  God  for  time  and  eternity.  And  what 
more  appropriate  time  for  making  and  renewing  this 
oblation  than  the  time  of  Holy  Mass,  when  our  Lord 

1  "  Igneus   ille   amoris    aculeus   mentem   penetrat,   affectumque 
transverberat  :  sa^pe  recedens,  semperque  major  rediens,  paulatim 
animum  emollit,  viresque  exhaurit  ;  donee  plene  animum  sibi  subi- 
gat,  jugique  sui  memoria  totum  occupat.     Tune  nihil  omnino  satis- 
facere  potest  prceter  unum  ;   nihil  sapere  nisi  propter  unum  ;  nil 
dulcescit,  nil  sapit,  nisi  hoc  uno  condiatur.3' — Rich,  a  S.  Viet.,  "  de 
quat.  grad.  viol.  Car." 

2  2  Cor.  vi.  14.  3  S.  Teresa,  "Way  of  Perf.,"  C  28. 
4  "  Imit.,"  B  iii.,  C  27  and  37. 


132 


THE  LIFE  OF  CHARITY. 


is  making  the  great  oblation  of  Himself,  for  love  of 
God  and  men?  "  As  I  willingly  offered  Myself  to 
God  on  the  Cross,  so  that  nothing  remained  in  Me 
that  was  not  turned  into  a  sacrifice,  .so  must  thou 
willingly  offer  thyself  to  Me  daily  in  the  Mass,  for 
a  pure  and  holy  oblation,  together  with  all  thy 
powers  and  affections.  As  it  would  not  suffice  thee, 
if  thou  hadst  all  things  but  Me,  so  neither  can  it 
please  Me,  whatever  thou  givest,  as  long  as  thou 
offerest  not  thyself.  Give  thy  whole  self  for  God, 
and  thy  offering  will  be  accepted." ]  Let  us,  there 
fore,  offer  all,  soul  and  body,  faculties,  senses,  and 
members;  life,  death,  actions,  sufferings,  operations, 
intentions :  all  for  the  love  of  God,  alone  and  full ; 
"  Caritas,  sola  et  plena  ;  "  as  being  both  the  principle 
and  the  end  of  our  life  and  actions  : 2  since  Charity 
is  union  with  God,  by  which  He  loves  us,  and  we 
love  Him ;  He  lives  and  works  in  us,  and  we  in 
Him3 — an  jn  union  with  our  Lord  in  His  Divine 
life  on  earth,  and  in  the  blessed  Sacrament ;  in 
union  with  Mary  Immaculate,  with  the  Angels  and 
Saints  of  heaven,  the  holy  souls  in  Purgatory,  and 
the  faithful  upon  earth — all  for  God's  own  great 
ends,  and  the  vast  needs  of  souls  :  leaving  the  entire 
arrangement  of  all  things  in  His  hands,  thus  making 
over  to  Him  all  we  have  and  hold;  and  coming 
ourselves  to  that  poverty  of  spirit,  which  brings  the 
kingdom  of  heaven  into  our  souls.4  "  Most  rich  the 

1  "Imit.,"  B  iv.,  C  8. 

2  "Dicendum  quod  Caritas  ad  omnes  alias  virtutes  comparatur 
et  ut  motor,  et  ut  finis.     Ut  motor,  secundum  quod  facit  eas  operari 
propter   finem    suum.     Similiter   etiam   finis ;   quia  actus  omnium 
aliarum  virtutum  ordinantur  ad  actum  caritatis,  sicut  ad  finem  ;  et 
propter  hoc  dicitur  Caritas  finis  prsecepti."— S.  Thorn.,  3   Sent., 
Dist.  27,  Q  2,  Art.  4,  q  3. 

3  "He  that   abideth  in   Charity  abideth   in   God,   and  God  in 
Him."— I  John  iv.  16. 

4  "Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom   of 
heaven."— S.  Matt.  v. 


THE  NATURAL  AND  SPIRITUAL  MAN.      133 

while,  and  at  the  same  time  most  poor.  Most 
rich  in  seeking  nothing;  most  poor  in  having 
nothing."1 

After  making  the  oblation,  and  renewing  it  daily 
in  the  Mass,  our  endeavour  must  be  to  keep  all  in 
God's  hands;  living  and  acting  under  the  Divine 
influence  and  movement : 2  finding  in  the  actions 
and  sufferings  of  daily  life  the  appointed  means 
of  exercising  Divine  Charity,  remaining  ourselves 
through  all  receptive  and  instrumental  in  God's 
hands;3  receptive  of  Divine  light  and  love;  instru 
mental  in  acting  under  God.4  Thus  we  live  in 
subjection,  willing  and  loving,  to  the  First  Cause, 
renouncing  the  life  of  the  natural  man,  lest  by  our 
dark  misery  we  impede  and  obscure  the  shinings  of 
the  Divine  light.5  Not  that  this  subjection  means 
inactivity;  but  acting  under  God,  from  a  Divine  in 
stead  of  a  human  principle ;  as  S.  Thomas  explains 
by  saying  that,  "  when  the  principal  agent  is  perfect, 
and  the  instrument  not  defective,  the  action  of  the 
instrument  is  always  in  accordance  with  the  principal 

1   "  Fiery  Soliloquy  of  the  Soul,"  C  I. 

-  "  His  qui  moventur  per  instinclum  divinuni,  non  expedit  con- 
siliari  secundum  rationem  humanam,  sed  quod  sequantur  intcriorem 
inslinctum  ;  quia  moventur  a  meliori  principio,  quam  sit  ratio 
humana.''— S.  Thorn.,  I  2,  Q  68,  Art.  i. 

3  "  Homo  sic  movetur  a  Deo  ut  instrumentum,  quod  tamen  non 
excluditur  quin  moveat  seipsum  per  liberum  arbitrium." — S.  Thorn., 
I  2,  Q  21,  Art.  4  ad  2. 

4  "A  soul  that  hath  the  gift  of  love  seeth  that  God  is  all,  and 
doth  all.     Therefore  she  asketh  nought  but  love,  that  God  would 
touch  her  with  His  gracious  presence.     And  so  cometh  the  gift  of 
love,  which  is  God,  into  a  soul.     And  the  more  a  soul  noughteth 
itself,  the  nearer  it  approacheth  to  this  blessed  gift  ;  for  then  is  love 
master,  and  worketh  in  the  soul,  and  maketh  it  forget  itself,  to  see 
only  how  love  worketh.     Then   is  the    soul   more   suffering  than 
doing,   and   that  is  pure   love."— Hilton,   "Scale  of  Perfection," 
1'  3,  C  5. 

5  "Inter  omnia  bona  hominis,   Deus  maxima  acceptat  bonum 
humanoe  animce  ut  hoc  sibi  in  sacrificium  offeratur."— S.  Thorn..  2  2, 
Q  182,  Art.  2  ad  3. 


134  THE  LIFE  OF  CHARITY. 

agent."1  Now  in  the  spiritual  life,  God  is  the 
principal  Agent ;  and  the  faculties  of  the  soul  are 
as  the  instruments  in  His  hands,  moving  under  Him 
freely  and  lovingly.2  When  they  are  purified  from 
their  miseries,  they  will  offer  no  resistance  to  the 
Divine  Spirit.  Unpurified,  they  place  constant  im 
pediments  to  God's  work  within  us.  This  is  why 
they  must  yield  their  natural  activity,  in  order  to 
live  by  the  Divine  principle.3  "  Except  the  grain  of 

1  "Quando  agens  principale  est  perfectum,  et  non  est  aliquis 
defectus  in  instrumento,  nulla  actio  procedit  ab  instrument©,  nisi 
secundum  dispositionem  principalis  agentis." — S.  Thorn.,  4  Sent., 
U  44,  Q  2,  A  I,  q  I  ad  3. 

2  "Homo  sic  movetur  a  Deo  ut  instrumentum,  quod  tamen  non 
excluditur  quin  moveat  seipsum  per  liberum  arbitrium." — S.  Thorn., 
12,  Q  21,  Art.  4  ad  2. 

3  This  dying  to  ourselves  is  the  denying  ourselves,  which  our 
Lord  prescribes  to  all  wishing  to  follow  Him  in  the  perfect  way  : 
"  If  any  man  will  come  after  Me,  let  him  deny  himself." — S.  Luke 
ix.  23.     It  consists  in  willingly  renouncing  the  natural  use  of  our 
faculties  and  powers,  and  resigning  them  into  God's  hands,  so  as 
to  move  by  the  principle  of  His  love,  instead  of  by  that  of  self-love. 
The  Divine  love  of  Charity  thus  becomes  the  active  principle  of 
the    soul    in  the  will ;    the  other  powers    remaining   instrumental 
in  God's  hands  ;  that  is,  not  moving  independently  for  their  own 
pleasure,  but  living  in  silence  and  sweet  service  ;  receiving  in  the 
silence  of  prayer   the    Divine    impressions ;   ready,  when   Charity 
calls,    to    serve    the    Divine    behests.      Thus    by    renouncing    our 
natural  life,  we  become  the  recipients  of  Divine  life.     By  leaving 
all,  we  find  all.     This  substitution  of  the  new  life  for  the  old  one 
is  explained  by  S.  John  of  the  Cross  as  follows  :  "The  intellect, 
which  previous  to  its  union  with  God  understood  but  dimly,  by 
means  of  its  natural  light,  is  now  under  the  influence  of  another 
principle,  and  of  a  higher  illumination  of  God.     The  will,  which 
previously  loved  but  weakly,  is  now  changed  into  the  life  of  Divine- 
love  ;  for  now  it  loves  deeply  with  the  affections  of  Divine  love, 
moved  by  the  Holy  Ghost,  in  whom  it  now  lives.     The  memory, 
which  once  saw  nothing  but  the  forms  and  figures  of  created  things, 
is  now  changed,  and  keeps  in  mind  the  'Eternal  years.'     Finally, 
all  the  motions  and  acts  of  the  soul,  proceeding  from  the  principle 
of  its  natural  life,  are  now  changed  into  movements  Divine.     For 
the  soul,  as  the  true  child  of  God,  is  moved  by  the  Spirit  of  God  ; 
as  it  is  written,  '  Whosoever  are  led  by  the  Spirit  of  God,  they  are 
the  sons  of  God  '  (Rom.  viii.  14)."— S.  John  of  the  Cross,  "  Living 
Flame  of  Love,"  St.  2,  li.  5. 


THE  NATURAL  AND  SPIRITUAL  MAN.      135 

wheat,  falling  into  the  ground,  die,  itself  remaineth 
alone,  but  if  it  die,  it  bringeth  forth  much  fruit."  l 
And  "he  who  has  the  True  Good  needs  nothing 
more."2  It  is  not  therefore  too  hard  to  give  our 
natural  life,  to  gain  a  Divine  life :  as  it  would  not 
be  hard  for  a  man  to  exchange  a  house  of  earth  for 
a  palace  of  gold.  Who  would  not  hasten  to  make 
the  exchange  ? 

In  thus  resigning  ourselves  to  the  dominion  of  the 
Spirit  of  God,  we  shall  have  to  accept  the  trials  that 
accompany  the  period  of  transition.  It  is  to  be 
expected,  when  we  begin  to  relinquish  our  natural 
habits  and  modes  of  action,  and,  on  the  other  hand, 
have  not  yet  attained  to  the  habits  and  operations 
of  the  spiritual  man,  that  we  should  betray  a  certain 
weakness  in  mind  and  heart,  which  would  be  likely 
to  affect  our  outward  bearing,  and  be  remarked  un 
favourably  by  others.3 

This  is  but  the  natural  result  of  unforming  the 
old  man,  and  not  having  yet  formed  the  new  man. 
Let  us  remember,  however,  the  words  of  the 
Apostle :  "  If  any  man  seem  to  be  wise  in  this 
world,  let  him  become  a  fool,  that  he  may  be  wise."  J 
"  For  the  foolishness  of  God  is  wiser  than  men  ;  and 
the  weakness  of  God  is  stronger  than  men."  5  Let 
us  be  willing  to  become  fools,  in  order  to  attain  to 
true  wisdom.0  Let  us  become  weak,  in  order  to 
become  strong.  "  Power  is  made  perfect  in  in 
firmity."7  As  time  advances,  the  spiritual  man  will 
strengthen  on  the  weakness  of  the  natural  man. 
"  For  which  cause  we  faint  not :  for  though  our 

1  S.  John  xii.  24. 

-  "  Qui  habet  Verum  Bonum,  despuit  crctera,  nee  requirit."— S. 

Ambr.,  "  de  Jacob  et  b.  vita,"  L  i.,  C  7. 

3  "  Spiritualis  a  nemine  judicatur." — i  Cor.  ii.  15. 

4  i  Cor.  iii.  1 8.  5  i  Cor.  i.  25. 
(i  "Nos  stulti  propter  Christum." — i  Cor.  iv.  10. 
7  2  Cor.  xii.  9. 


136  THE  LIFE  OF  CHARITY. 

outward  man  is  corrupted,  yet  the  inward  man  is 
renewed  day  by  day."1  We  have  to  see  things 
in  the  light  of  God ;  to  live,  love,  judge,  and  act 
according  to  Him.  In  order  to  attain  to  this,  we 
forego  the  loves  and  the  ways  of  the  natural  man. 
Thus  our  old  nature  is  made  weak  and  foolish, 
because  its  former  aliment  is  withdrawn  from  it ; 
and  we  become,  as  S.  Gregory  says  of  S.  Benedict, 
" knowingly  unknowing,  and  wisely  ignorant."2  "  We 
who  live  are  always  delivered  unto  death."  But 
why?  "That  the  life  of  Jesus  may  be  manifest  in 
our  mortal  flesh." 2  We  lose  the  natural  life  to  gain 
the  Divine  life.  We  leave  that  which  is  "  according 
to  man,"  to  attain  to  that  which  is  "according  to 
God." 

"All  this  doth  the  love  of  God,"  says  Walter 
Hilton,  "  when  He  giveth  Himself  to  us.  And  we 
do  right  nought  but  suffer  Him,  and  assent  to  Him. 
For  that  is  the  most  that  we  do,  to  assent  willingly 
to  His  gracious  working  in  us.  And  this  love 
cleanseth  us  from  sins,  and  stirreth  us  to  forsake 
fleshly  loves  and  fears,  and  worketh  in  our  souls  all 
that  is  good,  and  all  that  belongeth  to  goodness ;  and 
it  makcth  us  to  love  God.  Afterwards  this  love  doth 
more.  For  He  openeth  the  eye  of  the  soul,  and 
showeth  to  the  soul  the  sight  of  God  wonderfully, 
as  well  as  the  soul  can  suffer  it,  little  by  little;  and 
by  that  sight  He  ravisheth  all  the  affections  of  the 
soul  to  Himself.  And  then  beginneth  the  soul  to 
know  Him  spiritually,  and  to  love  Him  burningly. 
Then  seeth  the  soul  somewhat  of  the  nature  of  the 
Divinity ;  how  that  He  is  All,  and  that  He  worketh 
all,  and  that  all  good  deeds  and  good  thoughts  are 

1  2  Cor.  iv.  1 6. 

2  "Scienter  nescius,  et  sapienter  indoctus." — S.  Greg.,  "  Dialog.," 
L  ii.,  C  i. 

3  2  Cor.  iv.  ii. 


THE  NATURAL  AND  SPIRITUAL  MAN.      137 

only  of  Him,  and  He  alone  shall  have  the  worship 
and  thanks  for  them,  and  none  but  He.  This  love 
reformeth  the  soul  in  feeling,  bringing  into  it  the 
perfection  of  all  virtues,  and  turning  them  into  love 
and  liking.  It  draweth  the  soul  from  vain  beholding 
to  contemplation  of  the  secrets  of  God,  from  sen 
suality  to  spirituality,  and  from  earthly  feeling  to 
heavenly  savour."1 

But  the  price  of  this  perfect  love  is  undoubtedly 
the  sacrifice  of  self;    as  S.  Augustine  says,   "The 
price  of  Charity  is  yourself."2     "  We  must  die  that 
God  may  live  in  us,"  says  S.  Francis  of  Sales.3     Is 
not   this   thought   the   keynote   of  the  '*  Imitation," 
which  the  author  sounds  again  and  again  ?     "  My 
son,  thou  must  give  all  for  all,  and  be  nothing  of 
thine  own."     "Leave   thyself  and   thou   shalt   find 
Me."^     What  a  depth  of  meaning  is  contained  in 
these  sentences  which  we  read  and  re-read  so  fami 
liarly  !     Do  we  ever  think  of  striving  to  make  them 
realities  in  our  own  souls  ?     For  what  is  involved 
in  giving  "all   for  all"?      Let   us   learn   from   the 
enlightened  Thaulcr.     "  If  a  man  wish,"  says  he,  "  to 
be  perfectly  one  with  God,  his  interior  powers  must 
be   brought,  as  it  were,  to  silence  and  death;  the 
will  renouncing  its  desires,  the  intellect  its  know 
ledge,    and    the    memory    and    other    powers    their 
various  objects.     Such  a  death,  extinguishing  man's 
natural  light,  is  hard  indeed.     But  life  here  is  found 
more   abundantly   in   death,   and    Might   shineth    in 
darkness.'  "5 

1  Hilton,  "  Scale  of  Perf.,"  P  3,  C  4. 

-  "  Pretium    Caritatis,    tu."— S.    Aug.,    Serm.    34    de   vers.    Ps. 
cxlix.,  C  4. 

3  S.  Fran,  of  Sales,  "  Spir.  Conferences,"  Conf.  20,  "Intention 
in  ent.  Relig." 

*  "Imit.,"  B  iii.,  C  27  and  37. 

5  Thauler,  Serm.  2  in  feriis  Pasch.  Thauler  here  speaks  what 
may  be  called  his  one  great  thought,  viz.,  that  the  natural  man  must 
stay  his  natural  activity  to  enable  the  soul  to  be  actuated  in  its 


I38  THE  LIFE  OF  CHARITY. 

Let  us  remember  that  neither  the  senses,  nor  the 
imagination,  nor  the  memory,  nor  the  intellect,  can 
reach  to  God.  Rather  they  lead  us  from  Him, 
apart  from  the  governance  of  His  love.  Love  alone 
attains  to  God.  Therefore  live  in  love,  and  die  to 
all  the  rest.1  "  To  give  all  for  love  is  a  most  sweet 
bargain."  2  It  is  not  a  dead  sacrifice,  but  a  happy 
exchange.  It  is  losing  a  little,  to  gain  much.  We 
leave  the  regions  of  darkness  and  misery  for  the 

faculties  by  a  Divine  life,  informed  by  the  Spirit  of  God.  This 
central  point  of  mystical  science  is  dwelt  on  by  S.  John  of  the  Cross, 
Blosius,  Harphius,  and  others  ;  and  before  them  by  S.  Augustine, 
S.  Gregory,  S.  Bernard,  S.  Thomas,  &c.  It  is  but  a  drawing  out 
of  the  general  principle  of  self-denial  given  us  by  our  Divine  Lord 
in  the  Gospel.  The  Canticle  expresses  it  in  the  words  :  "  I  sleep  ; 
and  my  heart  watches  "  (Cant.  v.  2),  i.e.^  my  natural  powers  yield 
their  activity,  but  my  love  is  engaged  with  God.  This  applies 
(i)  to  the  time  of  internal  prayer  ;  (2)  to  the  soul's  mode  of  action 
out  of  prayer. 

In  prayer,  the  soul  desiring  nought  but  union  with  the  Beloved, 
willingly  withdraws  its  faculties  from  creatures  and  their  images. 
As  S.  Gregory  says,  "Contemplative  souls  turn  inwards  to  them 
selves  ;  nor  do  they  draw  with  them  the  shadows  of  corporal  things, 
but  rising  to  the  Divine  Light,  they  shut  their  eyes  to  images  of 
earth."— S.  Greg.,  "  Moral.,"  L  vi.,  C  17.  In  this  prayer,  however, 
love  is  left  in  activity,  as  being  the  bond  of  the  Divine  union,  exer- 
cHng  itself  both  actively  (in  aspirations  to  God),  and  passively  (in 
communications  from  Him).  Out  of  the  time  of  prayer,  perfect 
souls  may  still  be  said  to  renounce  their  natural  operations,  in  this 
sense,  that  in  their  various  actions  they  move  from  the  Divine  prin 
ciple,  viz.,  God's  love,  and  are  "led  by  the  Spirit  of  God,'  (Rom. 
viii.  14)  the  natural  faculties  still  moving  freely  under  the  Divine 
Spirit.  To  move  in  a  natural  way,  independently  of  the  Divine 
love,  would  be  regarded  by  them  as  an  infidelity  to  love,  and  a 
"  returning  to  what  they  had  left."—  "  Imit.,"  B  iii.,  C  37.  Souls, 
however,  still  unpurified,  yet  on  the  way  to  perfection,  are  but 
partially  under  the  influence  of  Charity.  Their  natural  powers, 
therefore,  often  assert  themselves,  and  mingle  their  operations  with 
those  of  the  Divine  Spirit.  Hence  in  time  of  prayer,  they  labour 
to  develop  the  habit  of  love,  and  to  renounce  their  natural  activity, 
in  view  of  attaining  ultimately  to  contemplation  and  union. 

1  "Die,"  i.e.,  renounce  natural  operations,  unless  they  proceed 
from  the  higher  love.      Hence  S.  Augustine,  "  Moriar,  ne  moriar," 
"Confess.,"  Lib.  i.,C  5,  and  S.  Paul,  "I  die  daily,"  I  Cor.  xv.  31. 
3  D.  Gertrude  More,  "Confess.,"'  28. 


THE  NATURAL  AND  SPIRITUAL  MAN.      139 

realms  of  light  and  joy.1     The  Divine  Spirit  gradu 
ally  supplants  the  natural.     As  darkness  yields,  the 
light  increases.     The  old  life  weakens,  and  the  new 
one  gathers  strength.     "  If  any  be  in  Christ  a  new 
creature,  the  old  things  are  passed  away,  behold  all 
things   are  made   new."-     As   the   natural   man   is 
subdued,  he  is  more  easily  controlled ;  and  as  the 
spiritual   man    strengthens,   he   acquires    a    readier 
command    over    the   various    powers    and    senses. 
"Dominus  mortificat,  et  vivificat."3     The  Spirit  of 
God,  living  in   the   soul,    mortifies   and  vivifies  it; 
slaying  its  fleshly  loves  by  mortification,  then  ani 
mating  it  with  the  higher  love  of  Divine  Charity. 
The  continued  purgation    under   the  Spirit  of  God 
brings   a  constant   access  of  light   and  love.     The 
weakness  experienced  during  the  period  of  transi 
tion,  when  mind  and  heart  were  enfeebled  by  the 
passing  trial;   when   the   affections,   unlinked   from 
natural    ties,  yet    not   wholly    given   to  God,   were 
so   apt  to   be   caught  up  by  creatures;    all   this  is 
now    passing    away    like    mists    before    the    rising 
sun.     "Arise,  shine,  for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee."4     "  O  Love, 
let  me  live  in  thee,  and  die  to  all  created  things. 
O  Love,  Love,  live,  reign,  and  wholly  possess  my 
soul  !     O  when  shall  my  soul,  having  transcended 
itself  and   all   created   things,   be   firmly   united   to 
Thee,  the  Beloved  of  my  heart  ?     And  the  more  we 
love,  the  more  able  we   are  to  love,  and  the  more 
easy   it  is    to    love.      And    love    making  all   pains, 
difficulties,  and  afflictions  sweet,  what  is  there  left 
to  suffer  ?     Verily,  it  is  strange  that  we,  who  have 
dedicated   our  souls  wholly  to   Thee,  should   love, 
seek,   or  desire   anything   but   Thee.      Where,   my 

"  De  tenebris  vos  vocavit  in  aclmirabile  lumen  suum." — i  Pet. 
ii.  9. 

-  2  Cor.  v.  17.  :i  i  Kinq-s  ii.  6.  4  Isa.  \x.  i. 


1 40  THE  LIFE  OF  CHARITY. 

Lord,  have  Thy  spouses  in  these  days  placed  their 
hearts  ?  Where,  I  say,  seeing  that  they  seek  and 
desire  so  much  to  have  the  favour  of  creatures,  and 
to  draw  their  hearts  from  Thee  unto  themselves? 
Oh,  who  would  seek  anything  but  God,  seeing  that 
He  is  not  more  willing  to  give  us  anything  than 
Himself?  All  we  can  give  Him  is  nothing,  unless 
we  entirely  give  Him  ourselves.  Yet,  if  we  do  this, 
so  much  doth  His  Divine  Majesty  esteem  this  gift, 
that  for  it  He  will  give  us  Himself.  All  His  gifts 
and  graces  are  a  means  to  prepare  us  for  this  end, 
if  we  use  them  rightly  and  according  to  the  just  will 
of  God.  O  Lord,  if  we  cannot  serve  Thee  in  great 
matters,  let  us  have  no  hearts  but  to  love  Thee. 
Oh,  how  happy  are  those  souls  who  love  nothing 
but  Thee  !  Do  we  not  deserve  to  live  in  perplexity 
and  misery,  if  we  do  not  leave  all  other  things,  to 
set  our  whole  love  upon  Thee  ?  " 

1  Dame  Gertrude  More,  "Confessions,"''  15,  16,  44,  51,  &c. 


CHAPTER  II. 

THE    PRINCIPLE   OF   THE   SPIRITUAL    MAN. 

"Gon  is  the  life  of  the  soul,"  says  S.  Augustine, 
"  as  the  soul  is  the  life  of  the  body :  and  the  body 
lives  rightly  according  to  the  soul,  when  the  soul 
lives  according  to  God."1  From  which  words  we 
gather  that  as  the  soul  is  the  moving  principle  of 
the  natural  man,  so  the  Spirit  of  God  is  the  moving 
principle  of  the  spiritual  man. 

The  soul  of  man  is  God's  own  domain  ;  and  there 
fore,  our  Lord  says,  "the  kingdom  of  God  is  within 
you."  -  But  the  Divine  Spirit,  in  governing  the  soul, 
moves  it  according  to  its  nature,  that  is,  by  means 
of  its  love  :  mcdiante  habit u  Caritalis.  S.  Thomas 
enters  carefully  into  the  explanation  of  this,  which 
is  a  point  of  much  importance  to  those  pursuing  an 
interior  life.  He  says  that  the  Spirit  of  God  so 
moves  the  soul  as  to  allow  it  to  be  at  the  same  time 
its  own  free  mover  under  Him.  And  in  order  hereto, 
a  habit  is  created  within  it,  from  which  the  soul 
itself  acts  freely,  easily,  and  sweetly;  the  Divine 
Spirit  at  the  same  time  using  this  habit,  and  moving 
the  soul  by  means  hereof.  This  created  habit  is 
Divine  Charity,  which  is  God's  own  virtue ;  for 

1  "  Sicut  vita  corporis  anima,  sic  vita  animce  Deus.  Tune  autem 
recte  vivit  caro  secundum  animam,  si  anima  vivit  secundum  Pemn." 
— S.  Aug.,  Enar.  in  Ps.  Ixx. ,  Serin.  2,  and  Semi.  156  (le  veil). 
A  post. 

-  S.  Luke  xvii.  21. 


I42  THE  LIFE  OF  CHARITY. 

"  God  is  Charity." 1  In  its  very  nature,  this  Charity 
is  a  bond  of  union  and  a  principle  of  action  : 2  so 
that  both  God  and  the  soul  by  means  of  it  live  and 
act  together.3  Thus  the  Spirit  of  God  "  reaches 
from  end  to  end  mightily,  and  ordereth  all  things 
sweetly."  4 

As,  therefore,  in  the  natural  life,  the  soul  moves 
the  various  powers  which  it  holds  in  itself  and  in 
the  body,  by  the  active  principle  called  the  will,  so 
in  the  life  of  grace  the  Spirit  of  God  moves  the 
soul  to  the  various  virtues  of  the  spiritual  man,  by 
the  active  principle  called  Charity.  As  nature  sees 
by  the  intelligence,  and  loves  and  moves  by  the  will, 
so  grace  sees  God  by  faith,  and  loves  and  serves 
Him  by  Charity.  The  soul  moves  the  natural  man 
to  act  by  the  power  of  will;  and  God  moves  the 
spiritual  man  to  act  by  the  power  of  the  love  of 
Charity.5  The  Divine  Spirit,  therefore,  as  the  In- 
created  Charity,  lives  and  works  within  the  soul,  by 
means  of  His  own  created  Charity ; G  making  thus 
the  virtue  of  Charity  the  bond  of  our  union  with 

1  i  John  iv.  16.  .        }J 

2  "  Amor  est  virtus  unitiva  :  "  et  "virtus  est  habitus  operativus.  ' 

3  The   words  of  S.   Thomas  on  this  are   as  follows:   "  Oportet 
quod  si  voluntas  moveatur  a  Spiritu  Sancto  ad  diligendum,  etiam 
ipsa  sit  efficiens  hunc  actum.     Unde  Deus  singulis  rebus  mdidit 
formas    per  quas  inclinantur  ad  fines  sibi  prsestitutas  a  Deo  ;  et 
secundum  hoc   'disponit  omnia  suaviter.'      Unde  maxime  necesse 
est  quod  ad  actum  Caritatis  in  nobis  existat  aliqua  habituahs  forma, 
superaddita  potentioe  natural!,  inclinans  ipsam  ad  Caritatis  actum, 
et  faciens  earn   prompte  et  delectabiliter   operari.     Oportet   ergo 
ponere  Caritatem   esse   habitum    creatum   in  anima,   quoe   quidem 
manat  ab  amore  qui  est  Spiritus  Sanctus."— S.  Thorn.,  2  2,  Q  23, 
Art.  2,  &  i  Sent.,  D  27,  Q  I,  A  I. 

4  Wisd.  viii.  i. 

5  "Quid  in  nobis  Spiritus  opera tur?     Profecto  monet,  docet^et 
movet.     Monet  memoriam,  docet  rationem,  movet  voluntatem.  - 
S.  Bern.,  Serm.  I  die  Pent. 

6  "  Unde  Caritas  non  potest  naturaliter  nobis  messe,  neque  per 
vires  naturales  esse  acquisita,  sed  per  infusionem  Spiritus  Sancti,  qm 
est  Amor  Patris  et  Filii,  cujus  participatio  in  nobis  est  ipsa  Caritas 
creata."— S.  Thorn.,  2  2,  Q  24,  Art.  2. 


PRINCIPLE  OF  THE  SPIRITUAL  MAN.      143 

God,  and  the  proximate  principle  of  our  spiritual  life, 
action,  and  merit.1 

This  Divine  principle,  from  being  at  first  as  a 
germ  within  us,  energises,  strengthens,  and  expands, 
by  the  nourishment  and  exercise  it  receives  in 
Prayer,  Mortification,  and  the  works  of  life,  until  its 
virtue  passes  to  the  powers  of  the  soul,  and  even 
the  senses  and  members  of  the  body,2  leavening 
them  all  with  its  Divine  influence,  governing  their 
movements,  and  ordering  and  regulating  their  opera 
tions  ;  thus  bringing  to  our  nature  its  full  measure 
of  accidental  perfection.3 

It  must  be  remembered,  however,  that  while 
Charity  is  the  active  principle  of  grace,  Cupidity, 
or  self-love,  is  a  corresponding  power  in  nature,4 
making  an  antagonistic  principle  within  us;  so  that, 
if  Charity  is  to  develop  from  a  weak  habit  into  a 
strong  ruling  power  and  presiding  influence,  it  must 
labour  to  dispossess  the  master- faculty,  viz.,  the 
will,  of  its  cupidity,  in  order  itself  to  gain  command 
of  the  soul.  This  shows  us  how  important  it  is  to 
begin  in  early  years  the  formation  of  our  spiritual 

1  "  Caritas  est  sicut  principium  proximum.  Et  actus  aliarum 
virtutum  non  sunt  meritorii,  nisi  inquantum  sunt  informati  Caritate. 
Caritas  est  principium  omnium  bonorum  operum  qu;v  in  finem 
ultimum  ordinari  possunt."— S.  Thorn.,  3  Sent.,  Dist.  30,  Q  i,  Art 
5  adj  &  2,  &  in  C,  &  i  2,  C  65,  Art.  3. 

"  Sicut  virtus  membra  corporis  ordinat  ad  actus  exteriores 
debitos,  ita  ordinat  appetitum  sensitivum  ad  motus  proprios.  Sic 
bona  operatic  hominis  est  cum  passione,  sicut  et  cum  corporis 
ministerio."— S.  Thorn.,  i  2,  Q  59,  A  5  in  C,  &  ad  3. 

"  Quia  Caritas  habet  pro  objecto  ultimum  finem  humanre  vitce, 
scilicet  beatitudinem  oeternam,  ideo  extendit  se  ad  actus  totius 
humanse  vitae,  per  modum  imperii.  Et  Ille  cujus  scientiae  et  potes- 
tati  omnia  subsunt,  sua  motione  ab  omni  stultitia,  et  ignorantia,  et 
hebetudine,  et  duritia,  et  timore,  et  caeteris  hujusmodi,  nos  tutos 
reddit.  Et  dona  Spiritus  Sancti  faciunt  nos  bene  sequentes  in- 
stinctum  Ipsius."— S.  Thorn.,  2  2,  Q  23,  Art.  4  ad  2,  &  i  2,  Q  68, 
Art.  2  ad  3. 

"Cupiditas  est  amor  pravus,  cum  propter  se  amatur  creatura." 
— S.  Aug.,  Enar.  in  Ps.  ix.  15,  &  "  de  Trinit,  L  ix.,  C  8. 


i44  THE  LIFE  OF  CHARITY. 

habits.  Habits  of  some  sort  will  be  forming;  so 
that  if  Charity  does  not  secure  them,  Cupidity  neces 
sarily  will.  We  know  that  the  repetition  of  acts 
makes  a  habit.  But  our  will  moves  us  to  act.  And 
love  moves  the  will.  Now,  the  two  ruling  loves 
are  Charity  and  Cupidity ;  Divine  love  and  self-love. 
One  belongs  to  Grace,  the  other  to  Nature.  Charity 
is  the  moving  principle  of  the  spiritual  man,  and 
Cupidity  that  of  the  natural  man.  Charity  loves 
God  above  all,  and  everything  else  in  reference  to 
Him,  and  according  to  Him.  Cupidity  loves  itself 
and  creatures,  without  reference  to  God,  and  accord 
ing  to  itself.  One  is  love  rightly  ordered;  the 
other,  love  wrongly  ordered.1  And  as  the  "  flesh 
lusteth  against  the  spirit,  and  the  spirit  against 
the  flesh,"  2  so  Charity  wars  against  Cupidity,  and 
Cupidity  against  Charity;  so  that  the  strength  of 
one  is  the  weakness  of  the  other^:  "  nutrimentum 
Caritatis  est  imminutio  Cupiditatis." J 

When,  then,  we  resign  the  natural  life,  and  offer 
ourselves  to  God,  to  be  possessed  and  ruled  by  His 
Spirit,  Charity,  as  the  Divine  virtue,  takes  her  seat 
as  the  queen  of  the  soul,4  and  assumes  the  command 
of  the  will,  and  through  the  will,  of  the  other  powers.5 
Then  by  ordering  the  various  operations,  she  gets 
the  formation  of  habits  into  her  own  hands,  and 
is  thus  able  to  unform  the  natural  and  form  the 
spiritual  man.  The  old  man,  however,  does  not 
die  so  easily,  and  the  twofold  life  and  love  remain 

1  "  Caritas  est  amor  rectus.  Cupiditas  amor  pravus."— S.  Aug., 
Enar.  in  Ps.  ix.  15. 


-  Gal.  v.  17. 

3  S.  Aug.,  "de  divers  Qucest.  oct.  Inb.,     ^  30. 

4  "  Ponam  in  te  thronum  Meum." 


J.    VJlltllll     111     t^     i,JiJ.*vr»***  r  M  "  '  *- 

5  "  Amor  omnia  sibi  subjicit ;  omnia  suis  profectibus  servire  cogit. 
O  fortis  virtus,  Caritas,  quse  neminem  spolians,  omnia  rapis  !  Omnia 
facis  tua,  et  nemini  aufers  sua."— Rich,  a  S.  Viet.,  '  de  grad. 
Carit./'  i. 


PRINCIPLE  OF  THE  SPIRITUAL  MAN.      145 

long  in  conflict  within  us,  each  being  an  active 
principle  in  the  soul.  "Caritas  radix  bonorum,  et 
Cupiditas  radix  malorum."1 

Seeing,  therefore,  that  the  repetition  of  acts  forms 
the  habit,  and  that,  when  the  habit  is  formed,  we 
act  with  readiness,  ease,  and  pleasure,  we  must  see 
how  vastly  important  it  is  to  abstain  consistently 
from  acts  proceeding  from  the  principle  of  Cupidity  ; 
this  being  the  root  of  evil  in  the  soul ;  and  every 
such  act  serving  as  a  nourishment  thereto.  On  the 
other  hand,  we  must  see  how  it  concerns  us  to  act 
faithfully  from  the  higher  principle,  viz.,  that  of 
Charity,  as  being  the  source  of  our  spiritual  good, 
and  God's  own  movement  within  us,2  so  making  our 
actions  a  constant  nourishment  to  our  love.  By  this 
means  the  repetition  of  acts  and  the  corresponding 
formation  of  habit  are  given  to  Charity,  and  thus 
the  weight  of  our  love  is  on  the  right  side.  "  We 
take  the  weight  of  our  love,"  says  S.  Augustine, 
"from  Cupidity  to  Charity,  till  the  former  is  con 
sumed,  and  the  latter  made  perfect."3 

*  S.  Aug.,  "de  Gratia  Christi,"  L  i.,  21. 

"  In  prdine  ad  finem  ultimum  supernaturalem,  non  sufficit  ipsa 
motio  rationis,  nisi  desuper  adsit  instinctus  et  motio  Spiritus  Sancti  ; 
secundum  illud,  'Qui  Spiritu  Dei  aguntur,  ii  sunt  filii  Dei'  (Rom. 
viii.  14).  Et  ideo  ad  ilium  finem  consequendum,  necessarium  est 

sequatur 
By  these 


homini  habere  donum   Spiritus   Sancti,   per   quern   bene 
instinctum  divinum." — S.  Thoin.,   i   2,   Q  68,  Art  2.     "_ 

terms,"  says  F.   Baker,  "are  intended  one  and  the  same  thing 

Divine  call,  Divine  tract,  voice,  admonition,  motion,  instinct  ;  by 
which  the  speakings  and  deeds  of  God  in  and  upon  a  soul  are  ex 
pressed."— F.  Baker,  "Life  of  D.  Gertrude  More,"  in  MS.  From 
which  we  see  how  the  teaching  of  F.  Baker  and  Gertrude  More, 
on  the  "Divine  call,"  agrees  with  that  of  S.  Thomas  above,  who 
speaks  of  it  as  "  instinctus  et  motio  Spiritus  Sancti,"  and  "instinctum 
divinum."  And  all  these  terms  correspond  to  "  Caritas, "  as  being 
the  inward  habit  or  principle  by  which  God  governs  and  moves 
the  soul. 

'•'Jubemur  itaque  detrahere  de  pondere  Cupiditatis,  quod  accedat 
ad  pondus  Caritatis,  donee  illud  consumatur,  hoc  perficitur."— S. 
Aug.,  "  Epist.  ad  Ililar.,"  9. 


146  THE  LIFE  OF  CHARITY. 

Doubtless,  in  order  thus  to  withdraw  ourselves 
from  the  Cupidity  of  nature,  and  give  the  full  force 
of  our  love  to  Charity,  we  shall  have  to  make  this 
work  the  one  project  of  our  life;  in  such  a  way, 
that  of  all  we  do,  day  by  day,  we  may  be  able  to 
say,  "  Caritas  est  hie,"  Charity  is  here;  i.e.}  God's 
love  is  my  principle  of  action ;  the  Divine  Spirit 
moves  me  hereby ;  and  however  varied  the  works 
of  life  may  be,  they  are  the  many  operations  of  the 
one  Charity,  proceeding  from  the  self-same  Spirit,1 
the  principle  of  Cupidity  being  promptly  suppressed 
as  soon  as  it  asserts  itself.  Much,  indeed,  is  implied 
here,  but  great  is  the  power  of  the  Divine  virtue, 
which  "  reaches  from  end  to  end  mightily,  and 
ordereth  all  things  sweetly  "  :  and  when  once  it  is 
grasped  as  the  principle  of  life,  it  works  in  a  thousand 
different  ways,  with  great  liberty  and  flexibility  of 
spirit :  for  "  where  the  Spirit  of  the  Lord  is,  there 
is  liberty."  -  Thus,  the  love  of  God  does  not  ex 
tinguish  the  love  of  creatures,  but  elevates,  governs, 
and  perfects  it  :  whatever  offers  itself  to  be  loved 
"  being  carried  on  in  the  mighty  tide  of  love  to  God 
alone  "  : 3  all  that  is  requisite  being  that  we  should 
love  the  creature  exprincipio  divino,  from  the  Divine 
principle  of  rightly  ordered  Charity.  And  this  is 
not  difficult  to  a  loving  soul.  It  does  not  interfere 
with  its  "  one  project " ;  just  the  contrary :  for  it 
casts  all  "  into  the  mighty  tide  of  love  to  God  alone." 
It  sees  Him  as  the  only  Good,  the  Sovereign  Beauty 
— the  ever-flowing  and  over-flowing  Fountain  of  all 
goodness  in  heaven  and  earth,  in  nature  and  grace. 

1  "  There  are  diversities  of  graces,  but  the  same  Spirit ;  and  there 
are  diversities  of  operations,  but  the  same  God,  who  worketh  all  in 
all." — i  Cor.  xii.  4, 

a  2  Cor.  iii.  17. 

"  Quidquid  aliud  diligendum  Venerit  in  animuni,  illic  rapitur 
quo  totus  dilectionis  impetus  currit." — S.  Aug.,  "  de  doctr.  Chris 
tiana,"  Lib.  i,  C  22. 


PRINCIPLE  OF  THE  SPIRITUAL  MAN.      147 

Nor  does  this  knowledge  of  God  so  rivet  the  soul 
on  Him,  that  it  cannot  see  Him  in  His  creatures, 
as  well  as  in  Himself.  God  is  the  God  of  nature 
as  well  as  of  grace :  and  perfect  souls  love  Him 
here  as  they  will  love  Him  in  eternity,  in  Himself, 
and  in  His  creatures;  as  S.  Bonaventure  said  of 
S.  Francis  of  Assisi,  that  "  he  rejoiced  in  all  the 
works  of  God's  hands,  and  by  the  glory  and  beauty 
of  that  mirror  he  rose  to  the  principle  and  cause  of 
them  all.  In  all  things  fair  he  beheld  Him  who 
is  most  fair;  finding  the  way  to  the  Beloved  by  His 
footsteps  in  created  things.  With  unspeakable 
devotion  he  enjoyed  that  fountain  of  goodness, 
flowing  forth  through  all  creatures,  as  in  so  many 
streams."1  Thus,  in  all  things  fair  we  see  and  love 
Him  who  is  most  fair — in  the  starry  heavens,  in 
mountains,  lakes,  forests,  earth,  sea,  flowers  and 
fruits — and  more  than  all,  in  the  human  soul  itself, 
God's  own  Divine  image,  for  "  He  who  is  present 
in  all,"  says  Blosius,  "  is  singularly  present  in  the 
human  soul."5  Hence  the  particular  commandment 
which  our  Lord  gives  us  to  love  one  another.  "  This 
is  My  commandment,  that  you  love  one  another, 
as  I  have  loved  you."3  We  thus  see  that  a  soul 
aspiring  to  perfection,  first  leaves  creatures  to  get 
to  God ;  then,  when  it  has  attained  to  Him,  when 
it  has  His  love  as  its  own  principle,  when  it  sees 
Him  in  all  things  as  the  God  both  of  nature  and 
grace,  it  returns  to  creatures  with  its  new  and  divine 
life,  seeing,  loving,  and  serving  God  in  them.  And 
as  it  sees  and  loves  them,  it  sees  and  loves  God  in 
them ;  and  all  their  beauties  and  attractions  are  but 
the  ceaseless  flowings  of  the  Divine  Fountain  all 
around  it,  so  that  in  the  midst  of  action  the  soul 

1  S.  Bonav.,  "  Life  of  S,  Francis,"  C  9. 

2  "  Deus  qui  ubique  est,  in  mente  humana  singulariter  est.;) 
a  S.  John  xv.  12. 


i48  THE  LIFE  OF  CHARITY. 

enjoys  a  happy  contemplation,  and  its  contemplation 
sends  it  again  to  action,  in  order  to  feed  more  and 
more  its  love  of  God,  and  of  His  creatures  in  Him ; 
and  thus,  by  the  life  of  love  it  is  in  constant  progress, 
its  habit  of  love  moving  it  to  action  in  a  thousand 
different  ways;  and  its  repetition  of  loving  acts 
strengthening  more  and  more  and  developing  and 
perfecting  its  habit  of  love,  and  so  making  the  life 
of  the  soul  stronger  and  sweeter  day  by  day,  both 
before  God  and  men. 

We  learn,  then,  from  the  teaching  of  the  holy 
Doctors,  that  we  are  to  aim  at  gathering  up  the 
whole  love  of  our  heart  into  Divine  Charity,  so  as 
to  be  under  the  influence  of  one  only  principle,1  the 
principle  of  the  Spirit  of  God  ;  the  "  Charity  of  God, 
poured  forth  in  our  hearts  by  the  Holy  Ghost." - 
By  this  principle  our  nature  is  gradually  purified, 
illuminated,  and  perfected  ;  the  lower  powers  serving 
the  higher,  and  the  higher  living  and  moving  under 
the  influence  of  the  Divine  Spirit.  Thus  is  the  soul 
brought  under  the  Divine  governance — under  the  one 
light,  one  love,  one  principle ;  3  the  light,  the  love,  the 
principle  of  the  Spirit  of  God,  the  natural  light,  love, 
and  principle,  being  in  sweet  subjection  thereto.4 

Let  us  keep  to  our  principle  consistently.  "  Tene 
earn,  ne  dimittas :  quia  ipsa  est  vita  tua."5  By 

1  "The  end  of  the  contemplative  life  is  to  reduce  all  things  to 
unity,  rejecting  multiplicity  and  diversity  as  much  as  may  be. 
Wherefore  if  I  desire  to  taste  the  sweetness  of  contemplation,  I 
must  avoid  that  multiplicity  which  is  contrary  to  this  unity."— De 
J'onte,  "  Med.,"  Vol.  iii.  T  3,  C  2. 

-  Rom.  v.  5. 

3  "  He  to  whom  all  things  are  one,  who  sees  all  things  in  one, 
who  draws  all  things  to  one,  may  be  steady  in  heart,  and  peace 
ably  repose  in  God." — "Imit.,"  B  i.,  C  3. 

4  "Sicut  in  vita  corporali,  corpus  nori  movetur  nisi  per  animam 
per  quam  vivit,  ita  in  vita  spirituali'omnis  motus  noster  debet  esse  a 
Spiritu  Sancto." — S.  Thorn.,  in  Pauli  Epist.  ad  Gal.  v. 

5  Frov.  iv.  13. 


PRINCIPLE  OF  THE  SPIRITUAL  MAN.      149 

constant  exercise  it  gathers  strength,  diffusing  its 
virtue  through  our  powers,  and  finally  gaining  calm 
possession  of  the  soul.  It  becomes  a  settled  habit, 
the  habit  of  habits,  disposed  to  its  acts,  readily,  easily, 
and  sweetly.  Thus  by  oneness  of  inward  life  and 
principle,  the  soul  gets  rid  of  her  former  multiplicity, 
and  attains  to  the  holy  simplicity  that  likens  her 
to  God,  and  so  makes  her  fit  to  treat  with  Him,  and 
be  united  with  Him. 


CHAPTER  III. 

THE   INCREASE   OF   CHARITY. 

"  WHEN  I  was  a  child,  I  spoke  as  a  child,  I  under 
stood  as  a  child,  I  thought  as  a  child  ;  but  when  I 
became  a  man,  I  put  away  the  things  of  a  child."1 

Thus  speaks  the  inspired  Apostle  in  his  memor 
able  Chapter  on  Charity.  And  we  learn  from  this 
comparison  the  need  we  are  under  of  developing  in 
the  spiritual  life,  as  we  do  in  the  natural,  from  the 
weakness  of  childhood  to  the  strength  and  ability 
of  full-grown  manhood.  In  the  early  years  of 
spiritual  life,  Charity  is  as  a  child,  living  indeed 
in  the  soul,  but  weak  in  its  life,  and  consequently 
unequal  to  vigorous  action.2  The  natural  man  lives 
too ;  moving,  alas  !  more  readily,  and  growing  more 
rapidly  than  the  spiritual  man.  The  development 
of  each  life  depends  on  the  repetition  of  acts,  form 
ing  corresponding  habits,  and  to  which  side  that 
repetition  is  given.3  It  is  clear,  for  instance,  in  the 
natural  life,  that  a  constant  repetition  of  the  acts  of 
any  particular  art,  such  as  music  or  painting,  will 
in  course  of  time  impress  a  habit  thereof  within 
the  soul,  and  so  develop  the  accomplished  artist  or 
musician;  so  that  what  in  the  beginning  was  difficult 
of  execution  and  imperfect  in  result,  has  become 
by  practice  both  easy  and  perfect.  It  is  the  same 

1   I  Cor.  xiii.  1 1.  "Operatic  sequitur  esse." 

3  "  IIujus  discipline  fit  homo  particeps  non  statim,  sed  successive 
secundum  modum  suce  naturre."— S.  Thorn.,  2  2,  O_  2,  Art.  3. 

150 


THE  INCREASE  OF  CHARITY.  151 

in  spiritual  life.  We  possess  in  early  years  the  gift 
of  Divine  Charity,  by  virtue  of  the  state  of  Grace. 
But  we  are  as  children  and  weak  beginners.  We 
are  not  as  yet  practised  in  the  Divine  art.  Applica 
tion  is  needed,  and  the  repetition  of  spiritual  acts. 
We  must  awaken  our  interest  in  the  great  work, 
and  give  ourselves  mind  and  heart  to  it;  the  more 
so,  because  if  our  thoughts  and  affections  are  not 
given  to  these  incomparable  treasures  of  inward  life, 
they  will  infallibly  turn  to  goods  of  a  lower  order, 
and  be  captivated  by  the  perishable  gratifications 
of  creatures.1  It  behoves  us  then  to  be  wise  in 
time.  Why  should  we  prefer  the  vain  pleasures  of 
sense  to  the  pure  enjoyments  of  the  spirit  ?  Why 
should  we  bestow  so  much  time  and  care  on  the 
lower  powers  of  our  nature,  and  make  so  little 
account  of  the  highest  resources  of  the  soul?  "O 
ye  children  of  men,  how  long  will  you  be  dull  of 
heart  ?  Why  do  you  love  vanity,  and  seek  after  a 
lie  ?  "  2  "  That  which  is  of  little  or  no  profit  takes 
up  our  thoughts ;  and  that  which  is  above  all  things 
necessary  is  negligently  passed  over."'  We  "have 
eyes,  and  see  not."4  Is  it  not  a  dictate  of  right 
reason  to  choose  the  higher  good  rather  than  the 
lower  ?  "  O  Lord  God,  who  is  like  to  Thee  ? 
Behold  the  nations  are  as  the  smallest  grain  of  a 
balance !  Behold  the  islands  are  as  dust !  and  the 
inhabitants  of  the  earth  as  locusts.  I,  the  Lord, 
am  the  First  and  the  Last.  And  to  whom  have 
you  likened  Me,  and  made  Me  equal,  saith  the 
Holy  One  ?  Lift  thine  eyes,  and  see  who  hath 
created  these  things."5  "  Never  suffer  any  of  the 

1  "  Quincuque  avertitur  a  fine  debito,  necesse  est  quod  aliquem 
finem  indebitum    sibi    prsestituat  :   quia   omne   agens  agit   propter 
finem."— S.  Thorn.,  2  2,  Q  45,  A  I  ad  i. 

2  Ps.  iv.  3.  3  "Imit,"  Biii.,  C  44. 

4  "  Oculos  habent,  et  non  videbunt." — Ps.  cxiii, 

5  Isa.  xl.  15,  22,  and  xli.  4. ' 


152  THE  LIFE  OF  CHARITY. 

things  My  bounty  has  created  for  the  use  of  man 
to  hinder  thee  from  loving  Me ;  for  to  this  end 
have  I  made  creatures  and  given  them  to  man, 
that  he,  knowing  more  fully  through  them  the 
riches  of  My  bounty,  may  love  Me  in  return  with 
a  larger  affection." l 

What,  then,  is  it  to  choose  God  ?  It  is  to  give 
Him  the  deliberate  preference  of  our  hearts,  and 
make  His  Divine  Chanty  our  sovereign  love,  ruling 
all  other  loves.  We  are  not  to  divide  our  affections, 
but  to  devote  them  to  God,  and  to  have  all  the 
rest  according  to  Him.2  His  love  then  governs  the 
will,  and  through  the  will  the  other  powers  of  soul 
and  body;  and  consequently  the  operations  of  the 
entire  man.  Thus,  as  Seneca  says,  our  life  is  "  all 
of  a  piece,"  and  "  we  carry  a  Divine  mind  through 
all  the  accidents  of  life."3 

But  if  the  principle  of  Charity  is  to  move  us 
effectually,  rising  above  the  natural  man,  and  carry 
ing  us  through  the  works  and  trials  of  life,  it  is 
evident  that  it  must  emerge  from  the  state  of  its 
first  weakness,  and  advance  towards  the  strength 
needful  for  its  great  enterprise.  In  other  words, 
Chanty  from  being  as  a  tender  child  must  gather 

1  S.  Cath.  Sien.,  "Dial,  on  Consuni.  Perfection." 
-  This  is  important  to  observe  in  effective  Charity — that  is.  in  all 
our  outer  works,  day  by  day,  and  hour  by  hour,  proceeding  from 
the  Divine  principle.  Our  actions  are  to  be  not  only  for  God,  but 
by  Him,  and  according  to  Him,  if  \\e  will  attain  perfection  :  pro 
Deo,  per  Deum,  secundnm  Dcuin.  What  is  this  but  saying  that  God 
is  to  be  our  beginning,  continuation,  and  end?  "  I  am  Alpha  and 
Omega,  the  beginning  and  the  end." — Apoc.  xxii.  13.  Our  actions 
are/0r  God,  by  the  morning  oblation,  or  the  habitual  reference  to 
Him.  They  are  by  Him  when  we  move  from  His  principle,  which 
is  Charity.  They  are  according  to  Him  when  we  do  them  according 
to  the  rules  of  perfect  Charity  to  God  and  one  another.  How 
evident  it  becomes  that  we  need  the  formation  of  the  habit  of 
affective  Charity,  in  order  to  secure  its  operations  effectively. 
"  Operatic  sequitur  esse." 
3  Seneca,  Epist.  21  and  "cle  vita  beata,5'  C  16. 


THE  INCREASE  OF  CHARITY.  153 

power  by  daily  nourishment  and  exercise,  until  it 
attains  to  the  development  of  the  "perfect  man," 
so  as  to  be  equal  to  the  great  undertakings  that 
God  will  prepare  for  it,  and  be  able  to  exercise 
its  acts,  hitherto  difficult  and  imperfect,  with  the 
promptitude,  ease,  and  sweetness  that  belong  to 
the  state  of  perfection. 

That  our  Charity  is  capable  of  increase  is  certain, 
with  the  certainty  of  Faith.1  "This  I  pray,  that 
your  Charity  may  more  and  more  abound,"  says 
S.  Paul.'2  And  Holy  Church  prays,  "  Grant  us,  O 
God,  an  increase  of  Faith,  Hope,  and  Charity." 
The  inner  man  must  be  renewed,  as  the  Apostle 
says,  "day  by  day."3  And,  indeed,  the  Fathers 
and  Doctors  of  the  Church  warn  us  that  in  the 
way  of  God  there  is  no  such  thing  as  a  standstill, 
but  that  if  we  advance  not,  we  recede;  according 
to  the  sentence  in  Job,  "man  never  continueth  in 
the  same  state."4 

Cassian  gives  us  the  Abbot  Theodore's  instruc 
tion  on  this  point.  "  It  is  necessary,"  says  the 
Abbot,  "  to  renew  the  inward  man,  to  press  forward 
to  the  things  that  are  before  us,  otherwise  we  shall 
fall  back.  The  mind  cannot  remain  always  in  the 
same  state.  He  who  wishes  to  ascend  a  river  must 
apply  his  oars,  and  by  the  vigour  of  his  exertions 
cleave  the  current,  and  not  allow  his  hands  to  loose 
their  grasp,  or  his  boat  will  glide  backwards  down 
the  swift  waters,  or  be  dashed  in  pieces  against  the 
rocks.  This,  therefore,  will  be  an  evident  proof  of 
our  falling  away,  if  we  imagine  we  have  nothing 
more  to  acquire  ;  no  further  steps  to  take  ;  if  we 
cease  for  a  single  day  to  progress  towards  a  higher 
state  of  virtue.  We  acknowledge  God  alone  as 
immutable.  He  is  always  perfect,  to  whom  nothing 

1  Cone.  Trid.,  Sess.  6,  Can.  24.  2  Philip,  i.  9. 

3  2  Cor.  iv.  1 6.  4  Job  xiv.  2. 


154  THE  LIFE  OF  CHARITY. 

can  be  added.     As  to  ourselves,  not  to  gain  is  to 
lose,  and  not  to  advance  is  to  fall  back."  l 

S.  Augustine  teaches  the  same,  when  he  says, 
that  "love  is  always  either  rising  or  falling." 
"Always  add,"  he  continues,  "always  advance, 
stay  not  on  the  way,  turn  not  back,  turn  not  aside. 
If  you  say  'enough/  you  are  lost."  :  S.  Gregory 
uses  the  same  example  as  Cassian,  telling  us  that 
we  must  imitate  those  who  strive  against  the  cur 
rent  ;  that  there  is  no  remaining  stationary ;  but 
that  we  fall  to  the  lowest,  if  we  strive  not  for  the 
highest.4 

S.  Bernard  expresses  himself  to  the  same  effect. 
He  tells  us  that  the  soul  necessarily  fails  when  she 
ceases  to  advance.5  "The  just  man,"  he  says, 
"  never  counts  himself  to  have  apprehended.  He 
never  says  '  enough/  but  always  hungers  and  thirsts 
after  justice  ;  ever  striving  to  advance  from  good  to 
better.  For  he  has  not  pledged  himself  to  the 
Divine  service  for  a  year,  or  a  time,  as  a  servant 
to  his  master,  but  he  is  bound  to  God  for  ever. 
1  Inclinavi  Cor  meum  ad  faciendas  justificationes 
Tuas,  in  aeternum.'"6 

1  Cassian,  "Conf.,"6,  C  14. 

2  "Omnis  amor  aut  ascendit,  aut  descendit."— S.  Aug.,  Enar.  in 
Ps.  cxxii.  . 

:!  "Semper  adde,  semper  ambula,  semper  profice;  noli  in  via 
remanere  ;  noli  retro  redire  ;  noli  deviare.  Si  dixeris  'sufficit,' 
periisti."— S.  Aug.,  Serm.  169  de  verb.  Ap.  ad  Phil. 

4  "  In  hoc  mundo,  hutnana  anima,  quasi  more  navis  est  contra 
ictum   fluminis  conscendentis,   uno  in  loco  nequaquam  stare^per- 
mittitnr  ;  quia  ad  ima  relabitur,  nisi  ad  summa  conetur."— S.  Greg., 
"  de  Cura  Past.,"  PS,  a.  35. 

5  "Necesse  est  spiritum  aut  proficere  semper,  aut  dehcere.  - 
S.  Bern.,  Epist.  254. 

6  "Nunquam  Justus   arbitratur   se   comprehendisse.      JNunquam 
dicit,  'satis  est';  sed  semper  esurit,  sititque  justitiam  ;  semper  de 
bono  in  melius  proficere,   totis  viribus  conaretur.     Non  enim  _ad 
annum,  vel  ad  tempus,  instar  mercenarii,  sed  in  ceternum  Divino 
se  mancipat  famulatui.      '  Inclinavi  Cor  meum  ad  faciendas  justifi 
cationes  Tuas,  in  rcternum.'  "— S.  Bern.,  Epist.  254. 


THE  INCREASE  OF  CHARITY.  155 

S.  Teresa  also  says  :  "  In  a  spiritual  life,  he  who 
does  not  advance,  recedes.  I  consider  it  impossible 
for  love  to  stand  still."  x  And  does  not  the  wise 
man  tell  us  that  the  souls  of  the  just  are  in  constant 
progress  towards  perfection  ?  "  The  path  of  the 
just,  as  a  shining  light,  goeth  forward  and  increaseth 
to  perfect  day."  :  And  even  the  glorious  Apostle, 
he  who  was  a  vessel  of  election,  and  able  to  say, 
"I  live,  not  I,  but  Christ  liveth  in  me,"3  still  de 
clares  his  persuasion  that  he  had  not  yet  reached 
perfection,  but  that  he  stretched  forth  and  pressed 
towards  the  mark.  "  Not  as  though  I  had  already 
attained,  or  were  already  perfect ;  but  I  follow  after, 
if  by  any  means  I  may  apprehend.  Forgetting  the 
things  that  are  behind,  and  stretching  forth  myself 
to  those  that  are  before,  I  press  towards  the  mark."  4 

It  is  clear,  then,  that  our  Charity  must  go  on 
increasing.  It  never  finds  its  term  in  this  life. 
The  highest  Saint  must  still  move  onwards.  Our 
work  is  not  done  till  we  reach  perfection ;  and  our 
perfection  is  not  complete  till  we  gain  our  end ;  and 
our  end  is  not  attained  till  we  attain  to  God.  But 
the  increase  of  our  Charity  is  the  progress  of  the 
soul  to  our  perfection,  to  our  end,  and  to  God. 
Because  love  alone  is  the  bond  of  union.  For  "  by 
]ove  we  choose  God,  we  advance  to  God,  we  attain 
to  God,  we  possess  God." 5  As  Charity  therefore 
increases,  the  soul  advances.6  So  that  our  pro 
ficiency  lies  not  in  much  thinking,  or  much  external 
doing,  but  in  much  loving,  as  S.  Teresa  tells  us.7 

1  S.  Teresa,  "  Int.  Castle,"  Cult. 

2  Prov.  iv.  1 8.  3  Gal.  ii.  20.  4  Philip,  iii.  12. 

5  "  O  bona  Caritas,  per  quam  Deum  diligimus,  Deum  eligimus, 
ad  Deum  currimus,  ad  Deum  pervenimus,  Deum  possidemus." — 
Hugo  a  S.  Viet.,  "  de  laude  Carit." 

6  "  Imus,  non   ambulando,   sed  amando." — S.    Aug.,   Ep.   155 
ad  Mac. 

7  "  The  proficiency  of  the  soul  consists  not  in  much  thinking,  but 
in  much  loving." — S.  Teresa,  "Found.,"  C  5. 


156  THE  LIFE  OF  CHARITY. 

And  all  for  the  same  reason,  which  an  ancient 
author  well  expresses,  when  he  says  that  "  love 
attains  to  God,  but  thought  or  understanding, 
never."-1 

This  progress  of  the  soul  to  God  is  explained  as 
follows  by  the  Angelic  Doctor:  "  We  are  called 
travellers  or  pilgrims,  because  we  are  on  the  way  to 
God,  who  is  our  last  end.  We  advance  by  approach 
ing  to  God  :  and  we  approach  to  Him,  not  by  the 
steps  of  the  body,  but  by  the  love  of  the  soul. 
Now  Charity  it  is  by  which  we  thus  approach  to 
God,  because  by  it  the  soul  is  united  to  Him. 
Therefore,  Charity  must  increase.  For  if  it  increase 
not,  our  advance  to  God  would  cease.  Charity 
therefore  in  this  life  may  always  more  and  more 
increase;  and  as  it  increases,  the  capacity  for  re 
ceiving  it  expands  within  us.  So  that  no  limit 
to  its  increase  in  the  soul  may  be  placed  here 
below."'2 . 

The  increase  of  Charity  may,  perhaps,  be  under 
stood  in  some  measure,  by  reverting  to  the  example 
of  the  crystal  before  the  light  :  the  crystal  represent 
ing  the  soul,  and  the  light  God.  God  shines  upon 
the  soul  by  the  light  of  His  love.  This  light,  how 
ever,  is  hindered  from  fully  reflecting  itself,  by  the 
spots  and  shades  of  venial  sins  and  imperfect  habits, 
which  the  soul  retains.  But  as  God  communicates 

1  "Divine  Cloud,"  C  6. 

2  "  Ex  hoc  dicimur  csse  viatores,  quod  in  Deum  tendimus,  qm 
est  ultimus  finis  nostrse  beatitudinis.      In  hac  autem_via,  tanto  magis 
procedimus,  quanto  magis  Deo  propinquamus  ;  cui  non  appropin- 
quatur  passibus  corporis,  sed  affectibus  mentis.     Plane  autem  pro- 
pinquitatem   facit   Caritas,   quia  per  ipsam  mens  Deo  unitur.     Et 
ideo  de  ratione  Caritatis  vke  est,  ut  possit  augeri.     Si  enim  non 
posset  augeri,   jam  cessaret   vise   processus.^    Ergo  semper  Caritas 
in  via  potest  magis  et  magis  augeri.      Quia  semper  Caritate  ex- 
crescente,  superexcrescit  habilitas  ad  ulterius  augmentum.      Unde 
relinquitur  quod  Caritatis  augmento  nullus  terminus  prsefigatur  in 
hac  vita."— S.   Thorn.,   2.  2,   Q  24,  Art.   4,  &  Art.   7  in  sed  c.  & 
corp. 


THE  INCREASE  OF  CHARITY.  157 

Himself,  and  Charity  works  within  us,  the  spots 
and  shades  gradually  diminish  under  the  Divine 
influence,  and  so  give  Charity  further  space  wherein 
to  shine.  And  as,  in  course  of  time,  the  dark  misery 
of  the  soul  yields  to  God's  consuming  fire,"  :  Charity 
gathers  in  its  power,  and  extends  its  action.  In 
other  words,  it  increases  intensively  and  extensively? 
until,  by  complete  self-renunciation,  and  the  full 
communication  which  God  then  makes,  all  the  dark 
stains  and  shades  are  expelled  and  absorbed  by  the 
Divine  light  and  love ; ;3  and  the  soul,  as  a  spotless 
crystal,  reflects  the  brightness  of  God's  image,  and 
is  transformed  in  Divine  beauty.  "  We  all,  behold 
ing  the  glory  of  the  Lord,  are  transformed  into  the 
same  image,  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord."4 

We  know  well  that,  in  the  natural  life,  the  growth 
of  the  body  and  its  strength  depend  upon  the  nourish 
ment  it  takes.  So  also  in  spiritual  life.  If  Charity 
is  to  grow  and  strengthen,  it  must  receive  its  proper 
nutriment.  We  nourish  the  body  by  a  repetition  of 
acts,  assimilating  various  substances  to  ourselves, 
being  careful  to  avoid  whatever  would  injure  the 
constitution  or  impede  the  working  of  its  functions. 

1  "Our  God  is  a  consuming  fire." — Heb.  xii.  29. 

"  Caritati  non  convenit  quantitas  dimensiva,  sed  soluin  quan- 
titas  virtualis,  qua;  aUenditur  secundum  radicationem  in  subjecto. 
Et  hoc  intensive,  ut  magis  diligatur  :  et  extensive,  ut  plura  dili- 
gantur.  Sic  ergo  Caritas  augetur,  secundum  'quod  magis  reducitur 
in  a«tum  illius,  et  magis  insit ;  et  quod  perfectius  similitudo  Spiritus 
Sancti  participetur  in  anima." — S.  Thorn.,  22,  ()  24,  A  4  ad  I  &  3, 
&  A  5  ad  3.  _ 

"Love  is  a  fire,  burning  and  shining.  When  it  burns  in  the 
will,  it  shines  in  the  understanding.  And  since  the  beauty  of  Him 
whom  we  love  is  infinite,  the  sight  of  Him  kindles  yet  fiercer  flames 
of  love  in  the  heart.  Then  there  springs  still  stronger  desire  of 
beholding  Him.  And  so  there  is  no  ending;  till  the  soul  cleaves 
to  her  Beloved,  and  becomes  one  Spirit  with  Him  for  ever." — 
Card.  Bona,  "Via  Comp.,"  C  9. 
4  2  Cor.  iii.  18. 


158  THE  LIFE  OF  CHARITY. 

So  Charity  is  nourished  by  a  repetition  of  spiritual 
acts,  apt  in  their  nature,  and  by  the  power  of  as 
similation,  to  intensify  her  virtue,  and  exercise  and 
strengthen  her  power  of  action ;  being  vigilant,  lest 
we  take  in  anything  that  would  injure  the  spiritual 
constitution,  or  interfere  with  the  order  and  regu 
larity  of  Charity's  delicate  functions. 

From  the  preceding  chapter  we  see  that  we  must 
be  constantly  striving  to  make  all  that  we  do  become 
a  nourishment  to  our  Charity,  otherwise,  the  natural 
man  quickly  steps  in,  and  finds  in  the  self-same 
acts  an  aliment  for  cupidity.  As,  however,  in  the 
natural  life  some  substances  are,  in  their  nature, 
more  nutritious  than  others,  so  in  the  spiritual  life 
some  acts  serve  Charity  as  good  nourishment,  others 
as  better,  while  others  may  be  considered  the  best 
spiritual  nourishment. 

Denis,  the  Carthusian,  points  to  this  as  "  a  primary 
means  of  progressing  in  Charity,  viz.,  the  making 
all  we  do,  our  words,  works,  intentions,  affections, 
and  operations,  referable  to  our  progress  in  Divine 
love."  tl  Such  continual  strivings  for  the  growth 
of  Divine  Charity,"  says  he,  "obtain  its  increase 
within  us."1  "  And  as  we  renew  our  endeavours, 
God  gives  fresh  succours ;  as  our  Lord  says  (S. 
Matt.  xxv.  29),  '  to  every  one  that  hath,  shall  be 
given,  and  he  shall  abound.'  Grace,  therefore,  gets 
grace ;  a  greater  one  follows  a  lesser ;  progress 
serves  to  further  progress ;  gain  follows  gain  ;  and 
merits  increase  merits;  the  soul  striving  the  more 

1  "  Primum  ergo  medium  proficiendi  in  Caritate  est  assidue  ac 
intente  hoc  ipsum  considerate  ;  et  omnem  conversationem,  occu- 
pationem,  cogitationem,  locutionem,  affectionem,  intentionem,  et 
operationem  ad  Caritatis  referre  profectum  ;  nempe,  ad  sancta? 
Caritatis  incrementum  ita  in  omnibus  aspirare,  et  pro  illo  tain 
fideliter  laborare,  actualiterque  illud  sic  incessanter  adspicere, 
meretur  prKcipuum  Divini  amoris  incrementum." — Denis  Carthus., 
"  de  laude  Vitce  Solit.,"  A  35. 


THE  INCREASE  OF  CHARITY.  159 

as  it  obtains  more ;  and  new  acquisitions  spurring 
it  on  to  fresh  endeavours."1 

The  commonest  actions  of  life,  done  from  the 
principle  of  Charity,  serve  to  nourish  the  Divine 
life  within  us,  as  each  act  goes  to  strengthen  the 
corresponding  habit.  But  acts  done  from  the  same 
principle,  and  which  involve  self-sacrifice,  are  still 
better  nourishment,  according  to  S.  Augustine's 
saying,  that  the  "nourishment  of  Charity  is  the 
diminution  of  ^ Cupidity,"  2  because  the  displacement 
of  self-love  gives  the  more  room  to  Divine  love. 
Sometimes  we  may  not  only  move  from  the  principle 
of  Charity,  but  our  object  may  be  a  direct  act  of  the 
virtue,  and  at  the  same  time  involving  the  sacrifice 
of  the  natural  man.  Who  that  desires  to  be  rich  in 
Charity  would  not  embrace,  and  even  seek  for,  these 
valued  opportunities  of  strengthening  the  Divine 
habit  within  the  soul  ?  Let  us  not  forget  that  our 
Lord  tells  us  to  be  '"rich  towards  God."3 

If,  however,  we  wish  to  provide  to  the  full  extent 
for  Charity's  increase  within  us,  by  securing  to 
ourselves  the  full  merit  and  perfection  of  our  lives, 
not  only  must  our  actions  be  done  for  God,  by  the 
principle  of  His  love,  but  they  must  be  throughout 
according  to  Him  : 4  which  means  that  they  must  be 

1  "Quantum  nos  addiderimus  ad  conatum,  tantum  Deus  apponet 
ad  subsidium;  sicut  ait,  '  habenti  dabitur,  ct  abundabit.'  Gratia 
ergo  de  gratia  nascitur ;  major  de  minori ;  profectus  profectibus 
serviunt ;  ct  lucra  lucris :  ct  merita  meritis  lucra  efficiunt.  Et 
quanto  plus  quis  acquircre  cceperit,  tanto  plus  conetur,  ac  delec- 
tetur  acquircre  :  ut  acquisitions  lucrum  acquisitionis  nutriat  appe- 
titum.  '—Denis  Carthus.,  "  de  laude  Vita;  Solit.,"  A  35. 

"  Nutrimentum  Caritatis  est  imminutio  Cunidatis." — S.  Auc 
"dediv.  Quoest.  Oct.  tr.,"  Q  36. 

3  S.  Luke  xii.  21. 

4  "Secundum  Deum  :  "  according  to  God;  which  is  according 
to  all  perfection.     "  That  the  man  of  God  may  be  perfect,  furnished 
to  every  good  work"  (2  Tim.   iii.    17);  "fashioned  according  to 
Him  who  is  holy  "  (i  Pet.  i.  14).     To  a  soul  undertaking  in  earnest 
a  spiritual  life,  the  words  "  secundum  Deum"  will  be  a  constant 


160  THE  LIFE  OF  CHARITY. 

well  done/  in  the  spirit  of  one  aspiring  to  perfec 
tion,  that  is,  they  must  be  according  to  the  order  of 
perfect  Charity,  to  God,  and  to  one  another.  No 
doubt  such  perfect  operations  are  the  result  of  a 
perfectly-formed  habit  of  Charity  within,  according 
to  the  well-known  adage,  "  operatic  sequitur  esse  " ; 
therefore,  souls  are  not  to  expect  to  find  such  per 
fection  ready-made,  and  waiting  for  them.  The  full 
blown  rose  develops  by  slow  degrees.  We  must 
abide  God's  time,  and  the  laws  of  nature  and  grace ; 
striving,  in  the  meantime,  day  by  day,  for  the  per 
fection  of  our  actions ;  working  consistently  at  the 
development  of  the  habit,  by  the  use  of  our  instru 
mental  means  to  this  end,  and  having  all  the  rest  in 
"  preparation  of  heart."1  The  soul  grows  like  the 
tree,  imperceptibly.  If  it  is  only  well  planted  and 
cultivated,  the  fruits  will  come  in  their  clue  season, 
in  all  sweetness  and  abundance. 

Vocal  prayer,  meditation,  affective  acts,  aspira 
tions,  and  contemplation,  being  communications,  in 
various  ways  and  degrees,  with  the  source  of 
Charity,  and  so  bringing  the  soul  under  the  direct 

reminder  of  its  work.  For  the  business  lies  in  renouncing  the 
natural  life  "according  to  man,"  and  taking  the  new  principle 
"  according  to  God,"  making  it  work  consistently  in  our  ordinary 
actions,  animating  them  with  the  soul  of  Divine  love,  in  place  of 
the  old  principle  of  self-love.  The  soul  has  to  be  therefore  con 
stantly  vigilant,  having  an  assurance  that  it  is  moving  "  according 
to  God."  The  texts  of  S.  Paul,  in  the  eighth  chapter  to  the 
Romans,  where  he  speaks  of  living  "  according  to  Uie  spirit,  not 
according  to  the  flesh,  '  correspond  to  this  ;  as  also  his  words  to  the 
Ephesians,  where  he  tells  us  to  "  put  on  the  new  man/"  "  secundum 
Deum  creatus."— Eph.  iv.  24. 

1  "  He  hath  done  all  things  well "  (S.  Mark  vii.  37).  "  Si  bonum 
sit  quod  fit,  non  autem  bene  fiat,  non  erit  perfecte  bonum  :_  unde 
nee  habitus  qui  est  talis  operis  principium,  habebit  perfecte  rationem 
virtutis.  Virtus  qucedam  perfecta  dicitur  ex  hoc  quod  potest  in 
opus  perfecte  bonum  ;  quod  quidem  est,  dum  non  solum  bonum 
est  quod  fit,  sed  etiam  bene  fit."— S.  Thorn.,  I  2,  Q  65,  Art.  4. 

-  "Thy  ear  hath  heard  the  preparation  of  their  heart."— Ps. 
ix.  17. 


THE  INCREASE  OF  CHARITY.  161 

influence  of  God's  light  and  love,  are  foremost 
among  the  means  of  nourishing  the  Divine  life. 
Thus  the  soul  refreshes  itself,  and  renews  its  strength 
day  by  day  at  the  Fountain-head,  by  fresh  acces 
sions  of  Divine  light  and  love  then  received.  And, 
as  in  nature,  causes  act  on  matter  which  is  near 
them,  and  tend  to  produce  their  like,  while  they 
cannot  influence  that  which  is  distant,  so  God,  who 
is  of  all  causes  the  noblest  and  strongest,  operates 
on  man,  making  him  like  Himself,  provided  only 
that  man  draws  near  to  Him,  not  with  the  body, 
but  with  the  thoughts  and  affections  of  the  soul. 
Self-examination  and  confession,  wisely  used,  are 
efficacious,  instrumental  means  for  ridding  ourselves 
of  the  impediments  to  Charity;  and,  by  purifying 
and  reviving  the  soul,  enable  it  the  better  to  assimi 
late  the  nourishment  it  takes.  But  because  they  are 
instruments  that  may  sometimes  easily  hurt  certain 
souls  in  the  hidden  paths  of  Divine  love,  such  have 
to  be  guarded  against  any  unwise  use  of  them :  for 
a  good  instrument  may  not  be  well  used,  and  so 
prove  injurious,  instead  of  being  helpful.  It  must 
not  be  forgotten  that  the  Sacrament  of  Penance  is 
a  Sacrament  of  the  "  dead " ;  that  is,  made  chiefly 
for  the  benefit  of  those  in  mortal  sin.  Souls,  there 
fore,  living  in  grace,  and  walking  in  the  ways  of 
love,  and  so  having  no  will  for  deliberate  sin,  must 
be  careful  how  far  they  commit  themselves  to 
repeated  exercises  of  self-examination  and  confes 
sion  of  their  miseries;  lest  overmuch  introspection 
lead  to  trouble  and  entanglement  of  the  conscience, 
and  thus  undue  fears,  perplexities,  and  scruples  be 
bred,  and  quickly  multiplied  :  which  things  become 
serious  impediments  in  the  way  of  perfection.1  Let 

1  F.  Baker,  in  his  "Treatise  on  Confession,"  says:  "For  want 
of  holding  a  good  and  discreet  course  in  the  matter  of  examen  and 
confession,  divers  souls  are  clean  hindered  in  the  way  of  perfection. 

L 


1 62  THE  LIFE  OF  CHARITY. 

the  teaching  of  the  Council  of  Trent  be  well  remem 
bered,  viz. :  that  "  venial  sins,  while  they  may  be 
confessed,  may  also,  without  fault,  remain  uncon- 
fessed,  and  be  expiated  by  many  other  remedies."1 
And  let  the  doctrine  of  S.  Thomas  be  known,  that 
Divine  Charity  itself  suffices  to  purify  the  soul  from 
venial  sin.2  It  is  of  great  importance  to  remember 
here  that  we  are  creatures  of  habit,  and  that  our 
acts  make  our  habits.  Habits  of  fear  or  habits  of 
love  are  gradually  developed,  by  a  repetition  of  their 
corresponding  acts.  Love,  being  the  way  to  God, 
is  the  way  of  perfection ;  and  souls  tending  to  per 
fection  must  be  taught  to  "  walk  in  love."  3  Let  them 
see,  therefore,  how  far  their  examens  and  confes- 

The  soul  therefore  ought  to  be  wary  how  he  put  himself  into  it,  as 
also  the  confessor,  how  he  urge  the  party  unto  it.  And  unless  it 
appear  that  it  may  be  handled  with  profit,  they  should  forbear,  and 
let  it  alone,  holding  on  in  other  and  far  more  profitable  exercises  of 
a  contemplative  life,  which  will  of  themselves  suffice  to  bring  a  soul 
to  perfection.  Believe  me,  venial  sins  of  frailty  do  nothing  near  so 
much  harm  a  soul  in  the  way  of  perfection,  as  doth  inordinate  fear 
and^  scrupulosity.  I  daresay  that  of  forty  well-minded  souls  in 
Religion,  scarce  is  there  one  or  two  but  are  more- hindered  than 
advanced  in  the  way  to  perfection  by  the  use  of  confession  of  venials 
as  nowadays  practised.  For  divers  souls  are  by  it  more  and  more 
established  in  fear,  and  consequently  in  self-love,  this  being  the  root 
and  cause  of  fear ;  and  so  they  grow  more  and  more  in  self-love, 
with  less  and  less  love  towards  God.  Had  I  a  careful  and  well- 
minded  soul  (and  many  such  there  be),  I  think  it  would  suffice  if  she 
tell  me  whether  she  knew  of  any  matter  of  confession  and  absolution 
since  her  last  confession,  and  she  answering  'No,'  I  should  say, 
'  God  be  thanked ' ;  troubling  neither  her  nor  myself  any  further  in 
the  business." — F.  Baker,  "  Treatise  on  Confession." 

1  "  Venialia,  quanquam  in  confessione  recte  dicantur,  taceri  tamen 
citra  culpam,  multisque  aliis  remediis  expiari  possum  "—Cone 
Trid.,  Sess.  14,  C  5. 

"Ad  remissionem  venialis  peccati  sufficit  aliquis  actus  pro- 
cedens  ex  gratia,  sicut  cum  aliquis  ferventer  movetur  in  Deum. 
Caritas  tollit  per  suum  actum  peccata  venialia.  Et  potest  esse  tam 

fervens  motus  Caritatis,  quod  omnia  peccata  venialia  consumat." 

S.  Thorn.,  3,  Q  87,  Art.  3  5  Q  79,  Art.  4  ad  3  ;  &  4  Sent.,  D  16, 
Q  2,  A  2,  S  2  ad  i. 
3  Eph.  v.  2. 


THE  INCREASE  OF  CHARITY.  163 

sions  are  instrumental  to  their  love.  Do  they  find, 
by  experience,  that  their  thoughts  and  affections  are 
hereby  the  better  raised  to  God  ?  or  are  they  not 
rather  by  these  means  kept  in  their  "mournful 
lurking-holes,"  and  so  hindered  from  rising  to  the 
light  of  Divine  contemplation  ?  Instead  of  this, 
they  should  be  taught  to  transcend  their  faults  and 
fears,  by  the  higher  exercises  of  Divine  love,  which 
of  their  own  virtue  suffice  to  cleanse  the  soul.1 
"  Thou  must  hate  all  fleshly  loves  and  fears,  without 
ceasing,"  says  Walter  Hilton:  "for  with  the  precious 
liquor  of  God's  love  only  may  thy  heart  be  filled, 
and  with  none  other."  2 

The  most  holy  Eucharist  is  a  participation  of 
Divine  Charity  itself;  and  is  given  by  God,  in  the 
immensity  of  His  love,  for  the  direct  purpose  of 
nourishing  the  life  of  Charity  within  the  soul. 
What  is  this  gift  of  God's  overwhelming  condescen 
sion  but  the  mystery  of  Incarnate  Charity  ?  Here 
is  the  "  Fons  Caritatis,"  the  Fountain  of  Charity,  in 
our  midst ;  the  hidden,  active,  suffering,  glorified 
life,  all  together ;  the  model  life  of  Divine  Charity, 
by  contemplation,  action,  and  sacrifice,  combining 
in  perfect  love  for  God  and  men.  In  holy  Mass 
our  Lord  makes,  day  by  day,  His  immense  "actus 
Caritatis":  His  act  of  Charity,  by  the  oblation  of 
Himself,  for  His  own  great  ends,  and  the  vast  needs 
of  souls.  And  in  Holy  Communion,  He  becomes 
the  "  nutrimentum  Caritatis  "  :  the  nourishment  of 
our  Charity,  strengthening  the  life  of  His  love 

1  F.   Baker  tells  us  that  "two  of  the  greatest  impediments  to 
well-minded  souls  in  these  days  are,   first,   a  sticking  to  certain 
customary  exercises  in  Meditation,  ever  abiding  therein,  and  not 
looking  after  another  kind  of  internal  Prayer,  more  proper  for  the 
soul.     The  other  is,  the  not  using  Confession  in  the  manner  it 
should  be  used,  with  transcension  of  inordinate  fears  and  scruples." 
— F.  Baker,  "Treatise  on  Confession." 

2  Hilton,  "  Scale  of  Perf.,"  P  I,  C  17,  and  P  2,  C  3. 


1 64  THE  LIFE  OF  CHARITY. 

within  us,  that  we  may  live  by  Him,1  and  attain  to 
the  "  perfect  man,  to  the  measure  of  the  age  of  the 
fulness  of  Christ."2 

Then  all  the  modes  of  exercising  Charity  to  our 
neighbour,  whether  by  spiritual  or  corporal  works 
of  mercy,  become  so  many  direct  means  of  increasing 
and  developing  the  Divine  virtue  within  us.  And 
if  these  occasions  involve,  as  they  frequently  do, 
mortification  to  the  natural  man,  so  much  the  better 
do  they  nourish  the  spiritual  man.  Self-sacrifice 
is  the  test  of  our  love  to  others,  as  it  is  of  love 
to  God.  "  Be  assured,"  says  S.  Teresa,  "  that  the 
further  you  advance  in  the  love  of  your  neighbour, 
the  more  will  you  advance  in  the  love  of  God.  For 
the  affection  which  His  Majesty  has  for  us  is  so 
great,  that,  as  a  return  for  the  love  we  show  our 
neighbour,  He  will  cause  the  love  we  have  for  Him 
self  to  go  on  increasing." 3  Thus  it  is,  as  S.  Gregory 
says,  that  "  Charity  reaches  both  to  the  highest  and 
to  the  lowest.  By  its  love  to  God  it  rises  on  high. 
By  its  love  to  men  it  descends  low.  And  while 
it  descends  downwards,  it  rises  upwards ;  and  by 
reaching  to  the  lowest,  it  attains  to  the  highest." 4 
Let  us  aim,  therefore,  at  making  Charity  at  once 
the  principle  and  the  end  of  all  our  actions ; 5  so 
that  thus  our  outer  works  may  constantly  nourish 
our  inner  life,  and  the  spiritual  man  may  develop, 
and  not  deteriorate  in  the  midst  of  external  things. 

When,  indeed,  a  soul  is  wholly  given  to  God,  so 

1  "  He  that.eateth  Me  shall  live  by  Me."— S.  John  vi.  58. 

2  Eph.  iv.  13. 

3  S.  Teresa,  "  Int.  Castle,"  M  5,  C  3. 

4  "  Compage  Caritatis,  summis  simul  et  infimis  jnnctus,  virtute 
spiritus  ad  alta  rapitur,  et  pietate  in  aliis  rcquanimiter  infirmatur. 
Et  tune  ad  alta  mirabiliter  surgit,  cum  ad  ima  proximorum  se  mise- 
ricorditer  attrahit.     Et  cum  benigne  descendit  ad  infima,  valenter 
recurrit  ad  summa." — S.  Greg.,  "  de  cura  Past.,"  P  2,  C  5. 

5  ' '  Caritas  comparatur  ad  omnes  alias  virtutes,  et  ut  motor,  et  ut 
finis,  et  ut  forma."— S.  Thorn.,  3  Sent.,  D  27,  Q  2,  Art.  4  q  3. 


THE  INCREASE  OF  CHARITY.  165 

that  His  Divine  love  is  henceforth  substituted  as 
a  ruling  principle,  in  place  of  its  own  self-love; 
when  this  life  of  Charity  has  by  the  repetition  of 
its  acts  become  a  well-developed  spiritual  habit, 
diffusing  its  virtue  through  the  soul,  and  reaching 
gradually  to  the  operations  of  the  entire  man,  moving 
him  to  action  promptly,  easily,  and  sweetly,  then  it 
is  that  the  soul  at  length  attains  to  the  habitual 
union  of  its  powers  with  God.1  Then  it  is  ripe 
for  exercising  Charity  in  its  highest  degree,  which 
consists  in  contemplative  love  disposed  to  action, 
and  becoming  active  from  the  abundance  and  pleni 
tude  of  contemplation.  Then  it  is  that  the  soul,  as 
a  true  lover,  leaves  the  Divine  embrace  to  do  the 
Divine  Will.2 

1  Habitual  union— called  habitual  in  the  sense  of  being  perma 
nent  ^and  abiding  in  the  powers,  as  distinguished  from  actual  or 
transient  union.    This  habitual  union  is  the  result  of  the  oft-repeated 
acts  which  the  soul  elicited  from  its  one  consistent  principle  of  love. 
|*  The  most  excellent  union  of  the  soul  with  God,"  says  Lallemant, 

and  that  to  which  all  the  exercises  of  the  active  and  the  con 
templative  life  tend,  is  an  habitual  union,  by  which  the  principal 
powers  of  the  soul  remain  continually  united  to  God  at  all  times,  in 
all  places,  without  causing  a  person  to  be  less  capable  of  acting 
externally."— Lallemant,  "  Spir.  Doctrine,"  P  7,  C  4,  A  9,  §  3. 
"In  the  unitive  way,"  says  Schram,  "man  is  wholly  in  union  with 
God,  as  far  as  is  possible  in  this  life.  He  is  united  with  God— i,  in 
memory,  by  a  constant  remembrance  of  Him  ;  2,  in  intellect,  by 
continually  thinking  of  Him  ;  3,  in  will,  by  always  loving  Him  ;  4, 
he  is  united  to  God  in  his  other  powers,  by  moving  to  their  respec 
tive  acts  from  love  to  God,  because  He  wills,  and  as  He  wills."— 
Schram,  "  Theol.  Myst,"  P  2.,  prin. 

2  S.   Thomas  teaches  that  it  belongs  to  the  perfection  of  love 
sometimes  to  leave  the  presence  of  the  one  loved,  in  order  to  attend 
to  his  interests.     So  that  he  who  leaves  his  friend  in  order  to  serve 
him,  will  have  a  greater  love  than  another  who  will  not  sacrifice  the 
enjoyment  of  his  presence.     "  So  also,"  says  the  Angelic  Doctor, 
"it  is  in  Charity.     Some  rise  to  such  a  height  of  Divine  love  as  to 
be  willing  to  sacrifice  the  enjoyment  of  contemplation,  though  it  be 
their  chief  delight,  in  order  to  serve  God  in  the  salvation  of  their 
neighbour.    This  perfection  is  proper  to  priests  and  others,  who  give 
themselves  to  the  service  of  their  brethren."— S.  Thorn.,  "Ouodl. 
de  Cant.,"  A  xi.  ad  6. 


1 66  THE  LIFE  OF  CHARITY. 

For  "  when  the  soul,"  says  Richard  of  S.  Victor, 
"  is  wholly  imbued  with  Divine  love,  what  remains 
but  to  propose  to  it  the  good,  well-pleasing,  and 
perfect  will  of  God  as  its  form  to  be  attained  of 
perfect  virtue  ?  Then  it  applies  and  accommodates 
itself  easily  and  lovingly  to  the  Divine  pleasure. 
And  as  liquid  metal  runs  into  whatever  channel  it 
is  directed,  so  the  soul  now  readily  and  willingly 
inclines  itself  to  whatever  paths  Divine  Providence 
may  mark  out  for  it.  And  here  Christ  our  Lord  is 
proposed  as  its  model,  who,  'when  he  was  in  the 
form  of  God,  emptied  Himself,  taking  the  form  of 
a  servant.'  This  is  the  pattern  to  which  every  one 
aspiring  to  the  highest  degree  of  consummate  Charity 
must  be  conformed.  For  whereas,  before,  in  con 
templative  love,  the  soul  was,  as  it  were,  in  the 
'  form  of  God,'  now  it  begins  to  '  empty '  itself, 
taking  the  f  form  of  a  servant/  and  is  found  again 
'in  habit  as  a  man.'"1  "In  the  first  degree  of 
Charity,  therefore,"  says  Richard  of  S.  Victor,  "  God 
enters  into  the  soul.  In  the  second,  the  soul  is 
elevated  to  God.  In  the  third,  the  soul  wholly 
passes  into  God.  In  the  fourth,  the  soul  turns 
outward  for  the  sake  of  God.  The  soul  enters  by 
meditation.  It  ascends  by  contemplation.  It  is  led 
on  in  jubilation.  It  goes  outward  from  compassion. 
The  soul  ascends  to  itself.  It  transcends  itself.  It 
is  transformed  in  the  brightness  of  God.  It  is  con 
formed  to  the  lowliness  of  Christ."  '* 

From  this  sublime  teaching,  we  see  that  our  Lord 
Himself  is  the  model  of  perfect  Charity,  and  that 
as  He,  when  He  was  in  the  form  of  God,  emptied 
Himself  in  the  abundance  of  His  love,  and  took  the 
form  of  a  servant,  by  coming  in  our  midst  to  serve 
our  interests :  so  the  soul,  aiming  at  perfect  love, 

1  Richard  a  S.  Viet.,  "  de  quatuor  grad.  viol.  Carit." 

2  Ibid. 


THE  INCREASE  OF  CHARITY.  167 

first  gives  itself  wholly  to  God,  then,  when  He 
possesses  its  powers  by  the  state  of  habitual  union, 
thus  raising  it  to  the  "  form  of  God,"  He  sends  it 
back  into  activity  with  its  new  and  Divine  life  and 
principle.  Likened  now  to  Christ,  it  "  empties  "  itself 
of  the  enjoyment  of  contemplative  repose,  and  takes 
the  "  form  of  a  servant,"  by  serving  the  interests  of 
God  in  the  work  of  souls.  Hereby  its  love  appears 
in  perfection.  For  while  interiorly  it  enjoys  the 
Divine  habitual  union,  it  overflows  of  its  abundance 
into  the  souls  of  those  around  it,  thus  causing  the 
Divine  love  to  increase  greatly  both  in  itself  and 
others ;  and  so  again  resembling  Him  of  whom  it  is 
said,  "  of  His  fulness  we  have  all  received."1 

Let  us  advance,  then,  towards  the  habitual  union 
of  all  our  powers  in  God ;  this  being  the  end  of  all 
the  exercises  of  the  active  and  contemplative  life.2 
"When,  O  Lord,  shall  all  the  powers  of  my  soul  be 
wholly  united  in  singing  Thy  praises,  and  not  be 
any  more  divided  ?  " 3  But  habitual  union  is  only 
attained  by  habitual  love.  And  habitual  love  is 
gained  by  the  repetition  of  its  acts. 

Let  us  learn  from  the  wisdom  of  the  world.  Men 
carefully  nourish  their  natural  life  and  their  natural 
love.  Shall  we  not  attend  with  equal  care  to  the 
life  of  the  soul,  and  let  the  highest  and  best  of  all 
loves,  that  of  God  Himself,  receive  its  constant 
nourishment,  in  order  that  it  may  increase  more 
and  more,  and  at  length  attain  the  fulness  of  its 
life,  and  the  perfection  of  its  operations  within  us  ? 

Let  us  aim  at  making  everything  we  do,  and 
everything  we  suffer,  a  nourishment  to  Charity; 

1  S.  John  i.  1 6. 

2  Finis  totius  vitse  contemplative  et  activas,  est  unio  cum  Deo 
habitualis,  per  Caritatem  perfecte  in  anima  regentem,  et  plene  in 
actibus  fluentem. 

3  S.  Teresa,  «  Life,  by  herself,"  C  17. 


1 68  THE  LIFE  OP  CHARITY. 

and  let  us  seek  for  opportunities  of  increasing, 
strengthening,  and  developing  the  Divine  virtue  in 
our  souls,  with  the  same  earnestness  that  men  of 
the  world  strive  to  improve  their  position  and  in 
crease  their  gains.  If  we  do  not  secure  this  activity 
to  Charity,  the  natural  man  will  of  necessity  get 
it  for  himself.  Our  thoughts  and  affections  must 
exercise  themselves  somewhere,  must  feed  upon 
something.  Let  us  give  our  activities  to  the  higher 
life  of  Charity,  and  deny  them  to  Cupidity.  Then 
the  habits  of  the  soul  form  accordingly.  Charity 
strengthens  and  Cupidity  weakens,  and  thus  the 
soul  goes  on  to  its  perfection. 


CHAPTER  IV. 

THE    NOURISHMENT   OF   CHARITY   BY   PRAYER. 

LET  us  endeavour  to  regard  God  as  the  sweet 
Fountain  of  Infinite  Charity,  and  ourselves  as  the 
recipients  into  which  the  bright  streams  of  His 
bountiful  love  are  incessantly  flowing.  We  desire 
to  be  filled  with  His  life  of  Charity,  and  its  diffusions 
of  Divine  light,  love,  strength,  and  sweetness.  It 
is  our  one  aim  to  attain  to  this  "  fulness  of  God  "  : 
"  ut  impleamini  in  omnem  plenitudinem  Dei."1 

How  then  is  this  gift  of  the  Most  High  to  spread 
its  virtue,  and  strengthen  within  us,  till  it  gains  the 
full  possession  and  command  of  our  souls  ?  In 
general,  it  may  be  said  that  prayer  and  mortification 
are  the  two  indispensable  means  to  be  used  in  attain 
ing  to  the  end  of  perfect  Charity,  since  our  progress 
to  perfection  is  by  the  increase  of  Divine  love  and 
the  decrease  of  self-love.  Now,  it  is  by  prayer  that 
Charity  increases,  and  by  mortification  that  Cupidity 
decreases;  by  prayer  that  the  spirit  is  lifted  up, 
and  by  mortification  that  the  flesh  is  put  down. 
Hence,  prayer  and  mortification  are  to  be  Charity's 
inseparable  attendants  through  life,  as  handmaids 
accompanying  their  Queen,  and  both  have  to  grow 
continually  in  perfection  to  the  end  of  our  lives. 

While  we  are  yet  imperfect,  we  have  to  seek  our 

1  Eph.  iii.  19. 

169 


i;o  THE  LIFE  OF  CHARITY. 

way  onwards  to  the  Fountain  of  Charity,1  by  the 
ordinary  aids  of  vocal  prayer  and  meditation,  labour 
ing,  it  may  be,  in  the  dark,  but  searching  for  the 
ways  of  light.  As  the  soul  becomes  purer,  by  means 
of  detachment  and  mortification,  it  will  be  drawn 
more  towards  affective  prayer,  because,  as  the  habit 
of  love  grows,  it  must  needs  assert  itself  in  view  of 
advancing  to  the  object  of  its  love.  Its  acts,  how 
ever,  may  be  for  some  time  forced  and  laboured,  on 
account  of  the  remnants  of  imperfect  habits  within, 
not  as  yet  under  the  sway  of  Charity.  But  as 
the  soul  advances  in  disengagement  from  creatures 
and  love  of  God,  it  proceeds  with  greater  ease, 
because  the  higher  habits  strengthen  with  exercise. 
Then  it  passes  onwards  to  spontaneous  and  loving- 
aspirations,  and  these  it  elicits  with  readiness  and 
delight,  as  being  the  proper  act  of  an  acquired 
habit. 

These  loving  aspirations,  in  conjunction  with 
mortification,  are  named  by  Blosius  as  a  sure  means 
of  bringing  the  soul  to  perfection.  "  Aspirations  and 
fervent  desires,"  he  says,  "  joined  with  true  mortifi 
cation,  are  a  sure,  quick,  and  easy  way  of  attaining 

1  The  example  of  the  Fountain  is  much  liked  by  holy  writers, 
expressing,  as  it  does,  God  as  the  ever-flowing  and  over-flowing 
source  of  all  goodness.  And  as  the  streams  of  His  light  and  love 
flow  from  Him  into  souls  prepared  to  receive  them,  the  Sowings  of 
the  Fountain  are  taken  to  signify  the  gifts  of  infused  contemplation. 
In  this  sense  S.  Teresa  loved  to  consider  it.  "Whoever  drinks," 
she  says,  "  of  the  Fountain  of  living  water  shall  not  thirst ;  that 
is,  shall  not  thirst  for  earthly  things.  If  we  drink  of  it  only  once, 
I  am  certain  it  leaves  the  soul  pure,  and  cleansed  from  all  her 
faults.  And  consider  how  our  Lord  invites  all.  I  do  not  say,  how 
ever,  that  it  is  in  your  power  to  arrive  at  contemplation,  but  that 
you  should  use  all  your  exertions  to  attain  to  it.  It  is  not  your 
choice,  but  our  Lord's.  But  if  you  do  what  lies  in  you,  and  dis 
pose  yourselves  for  contemplation,  I  believe  He  will  not  fail  to  give 
it  you,  if  you  have  true  humility  and  mortification." — S.  Teresa, 
"Way  of  Perf.,"  C  17  and  19.  It  is  of  us  to  cleanse  the  vessel; 
it  is  of  God  to  fill  it. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     171 

to  perfection,  for  they  effectually  pierce  through  and 
clear  away  every  barrier  between  the  soul  and  God." ] 
And  when  mortification  has  done  its  work,  setting 
the  soul  free  from  "fleshly  loves  and  fears,"  the 
spirit  is  at  once  disposed  to  contemplation ;  first,  to 
that  which  is  "  active,"  wherein  the  soul,  under  the 
influence  of  Divine  light,  love,  and  movement,  unites 
itself  "actually  and  actively  to  God,  by  fervent 
and  amorous,  yet  quiet  elevations  of  the  spirit."5 
Afterwards,  to  that  which  is  "  passive  "  or  infused, 
whereby  God  gives  to  the  soul  a  certain  "  inflowing 
of  Himself,"3  His  presence,  light,  love,  and  sweet 
ness  ;  secretly  teaching  and  inflaming  it,  while  it 
remains  lovingly  intent  on  Him.  Which  passive 
contemplation  is  a  pure  gift  of  God's  goodness,  not 
to  be  acquired  by  any  strength  or  efforts  of  our  own, 
since  it  is  the  Divine  Lover's  own  communication  of 
Himself.  But  we  may  fully  trust  that  if  a  soul  be 
rightly  disposed  by  mortification  and  prayer,  and 
previously  grounded  in  humility,  God  will  not  fail 
to  give  it,  since  for  this  we  have  been  made,  viz., 
Divine  knowledge  and  love ;  and  our  Lord  says, 
that,  "if  any  man  hear  His  voice,  and  open  to  Him 
the  door,  He  will  come  in  to  him."4  "Provided," 
says  S.  John  of  the  Cross,  "that  the  soul  be  de 
tached,  and  abide  in  poverty  of  spirit,  it  is  impossible 
that  God  will  not  perform  His  own  work,  yea,  more 
impossible  than  that  the  sun  should  not  shine  in  a 
cloudless  sky.  As  the  rising  sun  shines  into  thy 
house,  if  thou  dost  but  open  thy  windows,  so  God 
will  shine  in  upon  the  emptied  soul,  and  fill  it  with 
good  things." 5  Whether  this  contemplation  be  active 

1  Blosius,  "  Instit.  Spir.,"  C  5. 

2  F.  Baker,  "  S.  Sophia,"  T  i.,  S  I,  C  4. 

3  S.  John  of  the  Cross,  "  Obs.  Night  of  the  Soul,"  B  ii.,  C  5. 

4  Apoc.  iii.  20. 

5  S.  John  of  the  Cross,  "  Living  Flame  of  Love,"  S  3,  line  3. 


172  THE  LIFE  OF  CHARITY. 

or  passive,  it  is  here  considered  as  "  ordinary."  Con 
templation  "  extraordinary  "  is  reserved  to  God's  own 
good  pleasure,  nor  is  it  to  be  aspired  to  as  necessary 
in  itself  to  the  soul's  perfection.  Whereas,  ordinary 
contemplation  is  the  proper  term  of  the  way  on  which 
meditation  sets  out,  since  we  seek  God  in  order  to 
find  Him,  and  He  begins  His  work  in  us  that  He 
may  finish  it.1 

The  gradual  passage  of  the  soul  from  medita 
tion  onwards,  through  affective  acts  and  aspirations 
to  contemplation  is  described  as  follows,  by  the 
venerable  author  of  "  Sancta  Sophia  "  :  "  The  soul, 
aspiring  to  union  with  God,  as  yet  absent,  begins 
its  inquiry  by  meditation.  Here  the  soul  labours  to 
represent  the  Divine  Object,  with  all  the  motives  of 
admiration  and  love  it  can  invent,  to  the  end  that 
the  will,  by  pure  love,  may  rest  in  God.  When  the 
affections  so  abound,  and  are  sufficiently  ripe,  that 
discourse  is  not  needful,  or  becomes  of  little  efficacy, 
let  the  soul  betake  herself  to  the  exercise  of  the  will, 
in  which,  ordinarily,  a  very  long  time  must  be  spent, 
before  she  can  chase  away  distracting  images,  and 
before  the  heart  be  so  replenished  with  the  Divine 
Spirit,  that,  without  election  or  deliberation,  it  will 
of  itself,  almost  continually,  break  forth  into  aspira 
tions  and  pure  elevations  of  the  superior  will.  As, 
however,  the  will  forces  itself,  with  some  violence,  to 
untwine  and  withdraw  its  adhesion  from  creatures, 
that  it  may  be  firmly  fixed  in  her  only  good,  at  last, 
by  long  custom,  the  force  by  little  and  little  diminish 
ing,  the  Object  begins  to  appear  in  its  own  perfect 
light,  and  the  affections  flow  freely  to  it,  but  yet 
with  a  wonderful  stillness.  Then  such  souls  are 

1  "Deus  incipit  ut  perficiat.  Hence,  says  Schram,  "Ad  leges 
ordinarias  Divinoe  providentke  spectat  contemplatio  post  medita- 
tionem,  sicuti  terminus  post  viam  ;  ne  providentia  minus  provida 
censeri  posset."— Schram,  "  Theol.  Myst.,"  §  241. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     173 

said   to  have   arrived  at  contemplation,   or   mystic 
union."  l 

It  is  evident,  therefore,  that,  in  the  earlier  stages 
of  spiritual  life,  we  must  take  the  ordinary  means 
of  searching  our  way  to  God,  by  aid  of  meditation. 
"Here,"  says  S.  Teresa,  " souls  are  almost  always 
occupied,  by  the  work  of  the  understanding,  in 
discourse  of  meditation,  and  they  do  well,  because 
more  is  not  given  to  them.  Still,  it  would  be  good 
sometimes  to  employ  themselves  in  making  acts  of 
love  and  praise  to  God,  doing  it  as  best  they  can : 
for  these  acts  powerfully  excite  the  will.  And  let 
them  take  care  when  our  Lord  bestows  such  affec 
tions  upon  them,  not  to  forsake  them,  in  order  to 
finish  their  usual  meditation.2  For,  to  advance,  we 
must  remember  that  the  business  does  not  consist 
in  thinking,  but  in  loving  much.  Do,  therefore, 
whatever  may  excite  you  most  to  love."3 

The  Saint  here  shows  us  how  much  liberty  of 
spirit  souls  ought  to  be  allowed  in  the  mode  of 
meditation.  Some  prefer  the  formal  method,  by  the 
use  of  points,  and  carefully  prepared  affections  and 
resolutions.  In  the  earlier  years  of  spiritual  life 
this  is  especially  serviceable  in  helping  souls  to 
withdraw  their  minds  and  hearts  from  seducing 
images  and  vicious  affections,  and  substitute  in 
their  place  the  knowledge  and  love  of  Divine  things. 
It  should  be  understood,  however,  that  they  are  not 
to  be  detained  in  the  way  of  Prayer  by  formalities, 
when  they  feel  the  desire  and  ability  to  go  on 
without  them.  For  "  the  Spirit  breatheth  where  He 
willeth  " ;  and  God  draws  souls  in  different  ways, 
and  the  same  soul  differently  at  different  times. 

\  F.  Baker,  "  S.  Sophia,"  T  iii.,  S  4,  C  i,  and  T  i.,  S  I,  C  4. 

"  In  affectibus  est  omnis  virtus  orandi." — Hugo  a  S.  Viet.,  "  de 
modo  Orandi,"  C  7. 

3  S.  Teresa,  "Int.  Castle,"  M  4,  C  i. 


I74  THE  LIFE  OF  CHARITY. 

Hence,  with  great  freedom,  let  a  soul  pass,  when 
the  attraction  may  come,  from  the  formal  to  the 
informal  method  of  meditation,  by  reading  a  verse 
or  two  from  Holy  Scripture,  a  few  sentences  from 
the  "Imitation,"  or  other  devout  book,  or  even 
dwelling  on  considerations  of  its  own  suitable  to 
its  spiritual  needs  and  aspirations,  passing  onwards 
to  thoughts  of  God,  the  sense  of  His  presence,  and 
speaking  to  Him  by  affections,  resolutions,  and 
petitions,  in  whatever  form  it  may  feel  drawn  ^  to. 
It  is  enough  to  know  that  meditation  consists 
essentially  in  considerations,  affections,  and  resolu 
tions,  in  view  of  the  soul's  progress  to  God,  and 
that  the  mode  in  which  these  are  exercised  is 
accidental :  and  it  must  never  be  forgotten  that 
the  soul  has  to  progress  in  the  way  of  Prayer  as 
in  the  way  of  perfection,  and  that  as  the  ultimate 
goal  in  both  is  union  with  God  by  love,  so  the 
general  tendency  of  a  soul  in  prayer  should  be  to 
pass  onwards  from  considerations  to  affections,  and 
from  multiplicity  to  simplicity,  until  it  comes  to  the 
habitual  sense  of  the  Divine  presence. 

To  the  use  of  meditation  must  be  joined,  as 
already  said,  a  consistent  exercise  of  mortification ; 
that  is,  a  renunciation  of  "fleshly  loves  and  fears," 
this  being  the  practical  outcome  of  meditation,  and 
the  necessary  means  for  ridding  our  souls  of  the 
impediments  to  contemplation. 

We  may  say  that  to  meditate  is  to  seek  God. 
But  to  contemplate  is  to  see,  feel,  and  enjoy  Him. 
As  S.  Paul  said  to  the  Athenians :  "  He  hath  made 
of  one  all  mankind,  that  they  should  seek  God,  ^  if 
happily  they  may  feel  after  Him,  or  find  Him."1 
Meditation  says,  "I  sought  Him  whom  my  soul 
loveth,  I  sought,  and  found  Him  not."  Contempla 
tion  says,  "I  found  Him  whom  my  soul  loveth."5 
1  Acts  xvii.  26.  2  Cant.  iii.  I. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     175 

It  need  hardly  be  said  that  we  seek  in  order  to  find. 
And  yet  how  many  there  are  who  never  get  beyond 
meditation,  who  do  not  even  think  of  getting  beyond 
it !  as  though  the  sight  of  God,  the  possession  and 
enjoyment  of  Him,  were  not  the  very  end  at  which 
we  are  aiming,  and  meditation  but  a  means  by 
which  to  gain  it.  "  Ever  seek,  therefore,  with  great 
diligence  in  Prayer,  to  come  to  the  spiritual  feeling 
or  sight  of  God."1 

In  undertaking  the  exercise  of  meditation  in  early 
years,  it  would  be  of  much  benefit  to  beginners  to 
be  instructed  clearly  in  the  need  there  is  to  fix  the 
eye  upon  the  one  object  to  be  aimed  at  and  attained.2 
For  want  of  this,  many  are  apt  to  begin  the  study 
of  spiritual  things,  by  diffusing  their  thoughts  amidst 
a  multiplicity  of  subjects,  instead  of  gathering  their 
energies,  and  directing  them  to  the  main  point, 
making  their  various  considerations  subservient  to 
this.  Hence,  "  their  prayer  is  desultory,  directed 
towards  one  point  to-day,  and  another  to-morrow. 
Time  is  spent,  but  nothing  is  done."3 

The  children  of  the  world  are  wiser  than  the 
children  of  light.  One  who  wishes  to  become 
learned  in  science,  begins  by  fixing  in  his  mind 
the  nature  of  the  science  he  has  to  acquire.  He 
has  it  clearly  and  constantly  in  view,  and  having 
determined  to  make  it  his  object,  he  at  once  sets 
himself  "in  order  to  the  end."4  He  makes  his  use 
of  other  things  subservient  to  this.  To  secure  his 
purpose,  he  withdraws  from  distracting  cares,  train 
ing  his  mind  to  application  and  attention.  The 
books  he  chooses,  and  the  masters  he  seeks,  are 

1  Hilton  "Scale  of  Perf.,"  P  I,  C  12. 

2  "Causa  orationis  est  desiderium  Caritatis." — S.  Thorn.,   2  2, 
Q  83,  Art.  14. 

3  F.  Sweeney,  "  Life  of  F.  Baker." 

4  "  In  ordine  ad  finem." 


176  THE  LIFE  OF  CHARITY. 

such  as  he  knows  will  help  him  to  his  end.  To 
this  set  purpose,  even  the  common  requirements 
of  daily  life  are  referred :  paper,  pens,  ink,  books, 
food,  as  also  his  rest,  exercise,  and  recreation.  By 
diligence  and  perseverance,  the  end  is  approached 
and  attained.  He  becomes  master  of  his  science, 
able  to  use  and  enjoy  it  for  his  own  benefit,  and 
that  of  others. 

What  we  observe  here  is  the  clear  manner  in 
which  the  end  was  viewed  from  the  first,  and  the 
way  in  which  all  else  was  made  to  serve  it.  In 
like  manner,  when  we  enter  on  a  spiritual  life,  it 
concerns  us  before  all  things  to  place  clearly  before 
ourselves  the  object  we  have  to  attain,  which  is 
union  with  God  by  perfect  Charity.  As,  then,  we 
begin  to  search  our  way  onwards  by  meditation, 
let  us  choose  those  thoughts,  books,  and  subjects, 
which  may  help  to  pave  the  way  towards  this  most 
desirable  end.  Let  the  various  considerations  sug 
gested  to  us  be  brought  to  bear  upon  our  one  pro 
ject,  thus  serving  their  purpose  as  means  to  the  end, 
and  not  merely  engaging  the  mind  with  a  series 
of  fugitive  impressions.  "We  meditate,"  (says  S. 
Francis  of  Sales)  "to  acquire  the  love  of  God. 
And  love  attained  leads  us  to  contemplate."1 

It  will  be  easy  to  see  how  Divine  Charity  most 
readily  enters  into  every  consideration  connected 
with  Christian  truth  and  virtue,  fixing  each  in  its 
proper  place,  and  shedding  light  and  love  over  all.2 
The  meditation,  for  instance,  on  our  last  end,  at 
once  touches  upon  Charity;  since  it  is  by  means 
of  this  Divine  virtue  alone  that  our  end  is  attained. 

1  S.  Fran,  of  Sales,  "Love  of  God,"  B  vi.,  C  3. 

2  "Caritas  est  intima  vis  et  medulla  virtutum.     Hccc  est  qure 
vitam  ordinat,   affectus  inflammat  et  informat ;  excessus^corrigit, 
mores  componit,  valens  ad  omnia,  et  omnibus  prcevalens." — Rich, 
a  S.  Viet,  "clegrad.  Car.,"  I. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     177 

For,  as  Hugh  of  S.  Victor  says,  "  It  is  by  Charity 
that  we  love  God,  that  we  choose  Him,  that  we 
approach  to  Him,  that  we  attain  to  Him,  that  we 
possess  Him."  : 

The  thought  of  death  impresses  us  with  the 
necessity  of  guarding  our  Charity  and  increasing 
it,  so  as  to  meet  God  as  the  one  chosen  Friend  that 
we  have  loved  and  served  on  earth.  Then  it  is 
that  He  appears  as  the  Bridegroom  of  the  soul. 
"  Behold  the  Bridegroom  cometh  !  go  ye  forth  to 
meet  Him,"  2  clad  in  the  nuptial  garment  of  Charity.3 
The  work  of  our  present  life  is  to  weave  this  nuptial 
robe.  Let  not  the  Bridegroom  find  it  blemished 
and  stained.  Delay  not  the  a  spinning  of  the  wool."  4 
Work  it  in  gold,  and  silver,  and  precious  stones : 
that  is,  bring  the  habit  to  perfection  by  the  working 
of  the  act,  day  by  day,  and  hour  by  hour,  so  that, 
when  our  Lord  conies,  you  may  go  forth  adorned 
and  ready-arrayed  to  meet  Him.  The  judgment 
after  death  is  decided  by  the  Charity  in  the* soul. 
The  gold  must  be  separated  from  the  dross.  The 
gold  of  Charity  passes.  The  dross  of  Cupidity  is 
condemned. 

Hell  is  because  of  the  absence  of  Charity.  Heaven 
is  the  realm  of  Charity.  Perfect  Charity  is  the 
condition  of  admittance  there,  and  its  rewards  are 
measured  by  our  several  degrees  of  Charity.5  The 
various  vices  have  to  be  considered  and  encountered 

1  "O  bona  Caritas,  per  quam  Deum  cliligimus,  Deum  eligimus, 
ad  Deum  currimus,    ad   Deum   pervenimus,    Deum    possidemus." 
—Hugo  a  S.  Viet.,  "  de  laude  Carit." 

2  "  Ecce  sponsus  venit,  exite  obvium  Eli." — S.  Matt.  xxv.  6. 

3  "  Recte  Caritas  nuptialis  vestis  vocatur.     Sola  quippe  dilec- 
tione   Dei  actum   est,  ut  Ejus   unigenitus   mentes   sibi  electorum 
hominem  uniret." — S.  Greg.,  Horn.  38  in  Evang. 

4  "  Spir.  Combat,"  C  on  "  Sloth." 

5  "Caritatis  via  disponit  mansiones ;   et  diversitas  in  merendo 
tota    reducitur   ad   diversitatem   Caritatis." — S.    Thorn.,    4   Sent., 
D  49,  Q  i,  A  5,  q  4. 

M 


i78  THE  LIFE  OF  CHARITY. 

as  impediments  to  Charity.  The  different  virtues 
to  be  known  and  practised,  as  the  means  of  exer 
cising,  strengthening,  and  developing  Charity.  In 
considering  our  Lord's  life  on  earth,  we  regard  Him 
as  the  model  of  perfect  Charity ;  and  as  we  ponder 
on  His  sacred  words,  and  meditate  on  the  different 
stages  of  His  hidden,  active,  suffering,  and  glorified 
life,  we  see  Divine  Charity  energising  in  all  its 
perfection.1  We  regard  God  Himself  as  the  Foun 
tain  of  Eternal  Charity,  overflowing  in  love  to  His 
creatures,  and  inviting  us  to  love  Him  in  return.2 
Thus  is  brought  about  a  happy  "  treaty  of  ^ friend 
ship"  between  God  and  the  soul,3  by  which  He 
loves  us,  and  we  love  Him ;  He  gives  Himself  to 
us,  and  we  give  ourselves  to  Him;  He  abides  in 
us,  and  we  abide  in  Him;4  He  enjoys  Himself  in 
us,  and  we  enjoy  ourselves  in  Him ;  He  works  in 
us,  and  we  in  Him.  To  this  mutual  love  we  re 
member  that  Charity  is  the  only  way.  "O  good 
Charity,  thou  art  the  way,  and  the  highest  of  all 
ways.  Thou  art  the  way  of  God  to  men,  and  the 
way  of  men  to  God.  Thou  leadest  men  to  God, 
and  thou  bringest  God  to  men.  Neither  He  nor 
we  can  pass  to  one  another  but  by  thee." J 

We  look  on  our   Blessed   Lady   as   a   divinely- 
given  model  of  perfect  Charity  in  a  pure  creature, 

1  S.  Catherine  of  Siena,  in  one  of  her  letters,  written  in  ecstasy, 
says  of  a  good  religious  soul  :  "  If  you  speak  to  Christ,  and  say, 
'  Who  is  this  soul  ? '  He  will  answer,  '  It  is  another  Myself,  made 
so  by  perfect  love.'  "— "  Letter"  129. 

2  "With  Thee  there  is  the  fountain  of  life." — Ps.  xxxv.  10. 

3  S.  Teresa,  "  Life,"  C  8. 

4  "He  that  abideth  in  Chanty  abideth  in  God,   and  God  in 
Him." — I  John  iv.  16. 

5  "Via    igitur    es,  O  Caritas,    ct   capul   viarum    rectarum :    via 
hominis  ad  Deum,  et  via  Dei  ad  homines.     Tu  Deum  ad  hominem 
deducis  ;  tu  hominem  ad  Deum  dirigis.     Nee  ille  nee  nos,  nisi  per 
te,  ad  alterutrum  transire  possumus." — Hugo  a  S.  Viet.,  "  de  laude 
Caritatis," 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     179 

remembering  that,  on  account  of  her  close  proxi 
mity  to  God,  as  His  mother,  she  had  a  proportionate 
closeness  in  the  union  of  perfect  love.  In  her  we 
see  nothing  to  dim  the  brightness  of  Divine  Charity. 
She  begins  with  perfection.  What,  then,  must  have 
been  the  progress  and  consummation  of  her  Charity  ? 
What  the  height  of  her  contemplations  ?  What 
the  perfection  of  her  operations  ?  She  is  "  the 
mother  of  fair  love/'1  and  the  mother  of  all  true 
lovers.  And  the  whole  work  of  our  perfection  is 
to  be  placed  in  her  hands,  that  through  her  "  Christ 
may  be  formed  in  us."2 

We  regard  the  Holy  Angels  in  their  hierarchical 
order,  as  displaying  the  glories  of  Divine  love  in 
its  various  modes  and  degrees,  from  the  active 
services  of  their  Charity  to  men,  to  their  highest 
flights  of  Cherubic  and  Seraphic  contemplation.  And 
the  holy  Patriarchs,  Prophets,  Apostles,  Martyrs, 
and  Saints  we  consider  as  exhibiting  the  many 
aspects  of  one  love,  whether  in  their  life  on  earth, 
active,  suffering,  contemplative,  or  in  the  corres 
ponding  degrees  of  their  merit  and  glory  in  heaven, 
their  glorious  virtues  springing  from  their  inmost 
love,3  so  that  each  virtue  is  considered  as  a 
particular  expression  of  Charity,  according  to  S. 
Augustine's  sentence,  that  "all  our  good  works 
are  the  one  work  of  Charity."4 

In  contemplating  Purgatory,  we  consider  the  yet 
imperfect  Charity  of  the  holy  souls  submitting  itself 
to  the  purifying  process  there  prepared,  until  the 
dross  of  cupidity  being  cleared  away,  they  emerge 
in  perfect  Charity,  and  thus  pass  on  to  heaven.  In 

1  Ecclus.  xxiv.  24.  2  Gal.  iv.  19. 

3  "  Caritas  radix  est  fons,  materque  cunctorum  bonorum." — S. 
John  Chrys.,  Horn.  2  in  die  Pentec. 

4  "  Omnia  bona  opera   nostra  unum   opus  est   Caritatis." — S. 
Aug.,  Enar.  in  Ps.  Ixxxix. 


i8o  THE  LIFE  OF  CHARITY. 

the  Church  on  earth,  we  see  the  Blessed  Sacrament 
as  the  ever-flowing  Fountain  of  Charity,  and  Holy 
Mass  as  the  perpetual  act  of  Divine  Charity,  and 
the  different  Sacraments  as  conveying  its  virtue  to 
the  soul,  or  increasing  its  power  within  us. 

"  Whatever  is  contained  in  Holy  Scripture,  or 
the  writings  of  the  Saints,"  says  Lewis  of  Granada, 
"  is  either  Charity  or  belongs  to  it,  since  Charity  is 
the  end  and  perfection  of  all  the  commandments."1 
This,  too,  was  S.  Augustine's  mind.  "  Charity," 
says  he,  "comprehends  the  length  and  breadth  of 
God's  entire  word.  If,  therefore,  you  cannot  search 
all  the  sacred  writings,  and  penetrate  the  secrets  of 
the  Scriptures,  hold  to  Charity,  on  which  dependeth 
all.  In  what  you  understand,  Charity  is  clearly 
seen.  In  what  you  understand  not,  Charity  lies 
hid.  So  that  by  holding  to  Charity,  you  hold  both 
to  that  which  is  seen,  and  that  which  is  hidden  in 
the  Divine  Word."2 

In  dealing  with  the  souls  of  others,  we  recognise 
Charity  as  the  Divine  life  within  them,  by  which 
the  Holy  Spirit  works  their  sanctification,  and  leads 
them  on  to  perfection,  sanctifying  and  supernatu- 
ralising  the  love  of  the  soul,  and  through  the  love 
the  whole  man :  according  to  S.  Augustine's  sentence, 
"  As  a  man  loves,  so  he  lives."3 

The  whole  duty  of  fraternal  Charity,  in  attending 
to  the  spiritual  and  temporal  needs  of  our  neigh- 

1  Lewis  de  Granada,  "de  perfect,  amoris  Dei,"  C  I. 

2  "  Totam  magnitudinem  et  lalitudinem  Divinorum  eloquiorum 
secura  possidet  Caritas,   qua  Deum,   proximumque   diligimus.^    Si 
ergo  non  vacat  omnes  paginas  sanctas  perscrutari,  omnia  Scriptu- 
arum  secreta  penetrare,  tene  Caritatem,  ubi  pendent  omnia  :    et 
in  eo  quod  in  Scripturis  intelligis,  Caritas  patet :  in  eo  quod  non 
intelligis,  Caritas  latet.    Ille  itaque  tenet  et  quod  patet,  et  quod 
latet  in  Divinis  sermonibus,  qui  Caritatem  tenet."— S.  Aug.,  Serm. 
350  de  laude  Caritatis. 

a  "  Talis  est  quisque,  qualis  est  dilectio  ejus."— S.  Aug.,  Tract.  2 
in  Ep.  Joan. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     181 

hour,  we  regard  as  one  of  the  chief  and  most  neces 
sary  means  of  nourishing  the  Divine  life  of  love 
within  our  souls,  and  of  giving  us  constant  oppor 
tunities  for  exerising  and  developing  its  power 
within  us.  "  Caritas  est  hie."  Charity  is  here : 
that  is,  not  only  is  Divine  love  our  inward  principle 
of  action,  but  the  .outward  work  is  itself  a  direct  act 
of  Charity,  and  often  involving  the  sacrifice  of  self, 
thus  enabling  the  soul  to  advance  by  a  double  and 
treble  action.  Each  duty  of  daily  life  becomes  an 
occasion  whereby  Charity  may  energise ;  and  trials, 
temptations,  and  sufferings  are  turned  to  account,  as 
proving  and  purifying  the  Divine  virtue  within  us. 

All  these  are  mentioned  to  show  us  how,  in  time 
of  meditation,  as  we  consider  the  great  truths,  or 
the  life  of  our  Lord,  our  Lady,  and  the  Saints,  the 
graces  of  Holy  Church,  the  duties  and  trials  of  life, 
the  virtues  and  vices,  &c.,  we  may  turn  our  con 
siderations  to  the  service  of  Divine  Charity;  thus 
making  the  exercise  of  Mental  Prayer  what  it  is 
meant  to  be,  a  means  to  the  end,  an  instrument  of 
perfection.  As  the  Abbot  Moses  said  to  Cassian, 
"  It  becomes  us  to  practise  retirement  and  medita 
tion  witJi  reference  to  our  Object,  which  is  Charity. 
What  will  it  avail  us  to  perform  with  punctuality 
these  ordinary  exercises,  if  the  main  purpose  for 
which  we  perform  them  is  eluded  ?  " 1 

Vocal  prayer  in  like  manner  must  be  made  to 
serve  our  great  purpose,  that  "what  we  say  with 
our  lips  may  accord  with  our  hearts."5  At  first, 
however,  while  the  soul  is  infirm  and  imperfect  (as 
Hilton  says),  she  is  "  blunt  and  gross  for  spiritual 
work,  being  dry  and  unsavoury  in  herself.  But 
afterwards,  when  grace  cometh  and  toucheth  her, 

1  Cassian,  "Conf.,"  I,  C  7. 

2  "  Ut  hoc  versetur  in  corde,  quod  profertur  in  ore." — S.  Aug., 
"Regula." 


1 82  THE  LIFE  OF  CHARITY. 

she  is  made  sharp  and  subtle,  ready  and  able  to 
spiritual  work.  Then  the  soul  prayeth  not  as  it  did 
before,  after  the  common  way  of  men.  For  now 
the  mind  is  not  troubled  nor  hindered  by  outward 
things,  but  wholly  gathered  together  into  itself,  and 
the  soul  is  set  in  the  spiritual  presence  of  God; 
and,  therefore,  every  word  is  sounded  savourly, 
sweetly,  and  delectably,  with  full  accord  of  mouth 
and  heart.  For  why  ?  The  soul  is  turned  into  the 
fire  of  love,  and,  therefore,  every  word  is  like  a  spark 
rising  from  a  fire,  inflaming  and  enlightening  the 
powers  of  the  soul,  that  she  listeth  ever  to  pray  and 
do  nothing  else.  And  the  body  is  as  an  instrument 
and  a  trumpet  of  the  soul,  in  which  the  soul  bloweth 
sweet  notes  of  spiritual  prayers  to  God."1 

How  much  ought  this  to  show  us  the  need  of 
growing  inwardly  in  the  life  and  habit  of  love,  so 
that  our  hearts  may  be  well  attuned  to  our  words  ! 
How  sweetly  then  will  the  words  of  the  Pater  noster 
rise  from  our  souls  to  our  lips,  and  go  upwards  to 
our  loving  Father  in  heaven.  "  Our  Father "  at 
once  denotes  the  mutual  love  between  the  soul  and 
God,  and  the  Charity  we  ought  to  have  for  one 
another.  "  Hallowed  be  Thy  name "  speaks  the 
lover's  zeal,  wishing  that  the  Divine  Greatness  and 
Loveliness  may  be  known  and  loved  by  His  crea 
tures.  "Thy  kingdom  come"  is  the  ardent  desire 
for  the  reign  of  God  in  our  own  souls  and  those  of 
others,  by  Charity's  unimpeded  sway.  "Thy  will 
be  done  "  is  the  total  subjection  of  the  lover's  will 
to  that  of  the  Beloved.  And  the  remaining  petitions 
are  various  expressions  of  Charity,  supplicating  the 
Divine  Lover  for  the  many  needs  of  the  souls  of 
men. 

In  using  the  Rosary,  the  Stations  of  the  Cross, 

1  Hilton,  "Scale,"  P  3,  C  12. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     183 

and  other  devotions,  we  may  easily  form  the  habit 
of  regarding  our  Lord  and  our  Blessed  Lady  as  the 
models  of  perfect  Charity,  seeing  in  each  mystery 
the  Divine  virtue  in  all  its  perfection,  and  so  making 
these  devotions  serve  their  proper  end,  which  is 
the  nourishment  of  the  spirit,  and  its  advancement 
by  the  ways  of  Divine  knowledge  and  love  to  God. 

Frequently  are  we  saying  the  invocation  to  the 
Holy  Ghost ;  we  ask  Him  to  come.  "  Veni  Sancte 
Spiritus."  We  ask  Him  to  fill  our  hearts,  "reple 
tuorum  corda  fidelium,"  and  to  kindle  in  them  the 
fire  of  His  love.  "Tui  amoris  in  eis  ignem  accende." 
What  is  this  but  the  expression  of  our  desire  to  live 
by  the  Divine  Spirit,  that  He  may  fully  engage  us, 
and  animate  our  hearts  and  acts  by  the  principle  of 
His  love  ?  Day  by  day  we  praise  and  entreat  God 
in  His  own  words !  and  how  readily  does  a  true 
lover  understand  the  language  of  the  Beloved ! 
"Such  a  one,"  says  Hilton,  "seeth  the  truth  of 
Holy  Scripture  wonderfully  showed  and  opened 
above  industry  and  study.  For  God  is  the  Fountain 
of  Wisdom.  And  by  pouring  His  wisdom  into  a 
clean  soul,  He  maketh  it  wise :  giving  it  a  new 
ability,  and  a  gracious  habit  to  understand  the 
words  and  sentences  of  Holy  Writ,  unsought  and 
unconsidered.  For  the  lover  of  God  is  His  friend, 
and,  therefore,  to  him  He  showeth  His  secrets,  as 
to  a  true  friend,  that  pleaseth  Him  by  love.  And 
such  gracious  knowings  in  Holy  Writ  are  as  sweet 
letters  sent  betwixt  a  loving  soul  and  the  Beloved." 
And  the  soul  findeth  the  "  heavenly "  sense  of 
Scripture,  which  "  belongeth  only  to  the  working  of 
love,  and  that  is  when  all  truth  in  Holy  Writ  is 
applied  to  love."1 

Look  at  the  Psalm  of  the  daily  office,  the  "  Beati 

1  Hilton,  "  Scale  of  Perfection,"  P  3,  C  13. 


1 84  THE  LIFE  OF  CHARITY. 

immaculati."  Does  not  every  verse  speak  our  one 
great  word  and  work  ?  Notice  the  words,  "  lex, 
mandatum,  verbum,  testimonia,  via,  justificationes, 
justitia."  Each  of  these  words  may  be  well  taken 
as  a  different  expression,  phase,  or  exercise  of  the 
self-same  Charity;1  "like  a  spark  rising  from  a 
burning  fire,  heating  all  the  powers  of  the  soul  and 
turning  them  into  love,  and  enlightening  them  so 
comfortably  that  the  soul  delighteth  to  chant  the 
praises  of  God  with  spiritual  mirth."'  Among  all 
the  laws  and  ways  of  God,  Charity  ever  stands  the 
first  and  chief.  Then  let  the  words  " justice"  and 
"justifications"  be  turned  into  love.  Justice,  viz., 
the  justice  of  God,  as  being  the  exercise  of  His 
Eternal  Truth  and  Love,  arranging  in  the  ways  of 
His  wisdom  for  the  vast  needs  of  His  creatures  in 
the  wonderful  and  manifold  dispositions  of  His 
Providence,  reserving  to  Himself  the  glory,  and 
giving  us  the  benefit  and  merit  of  what  we  do. 
And  in  regard  to  loving  souls  especially,  giving  them 
Himself,  as  they  give  themselves  to  Him;  giving 
them  His  light  and  love,  as  they  give  Him  their 
mind  and  heart ;  giving  them  all,  in  return  for  all. 
Hence,  S.  Augustine  said,  that  Charity  itself  is  the 
"  truest,  fullest,  and  most  perfect  justice  ;  "  3  since  it 
is  the  Charity  of  God  and  of  the  soul  too  that  leads 
them  to  give  themselves  thus  mutually,  as  it  were, 
in  just  exchange  one  to  the  other.  "Thou  givest 
me  Thyself  whole  and  undivided,  if  I  give  myself 
to  Thee  whole  and  undivided  And  when  I  shall 
be  thus  all  Thine,  Thou  enjoyest  Thyself  in  me, 
and  I  enjoy  myself  in  Thee.  And  if  I  shall  abide 

1  "Lex  Christi,  quid  congruentius  intelligi  quam  Caritas  potest? 
per  quam  semper  in  mente  leguntur  prsecepta  vitro,   qualiter  in 
actione  teneantur."— S.  Greg.,  "Moral,"  L  x.,  C  4. 

2  Hilton,  "  Scale,"  P  3,  C  12. 

3  "  Caritas  est  verissima,  plenissima,  perfectissimaque  justitia,"- 
S.  Aug.,  "  de  Natura  et  Gratia,"  C  42. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     185 

wholly  in  Thee,   as   it  is    impossible    for  Thee   to 
perish,  so  it  is  impossible  for  me  to  perish."1 

"Justifications"  may  be  taken  to  signify  the 
laws  of  love,  which  make  the  soul  just  and  holy 
before  God.  And  as  we  say  the  words,  "  Inclinavi 
cor  meum  ad  faciendas  justificationes  Tuas  in  seter- 
num,"  we  feel  that  the  chord  within  vibrates  to 
the  sound  without.  "  I  have  inclined  my  heart  to 
do  Thy  justifications  for  ever."  That  is,  I  have 
bent  my  heart,  I  have  altogether  given  it  "  to  do  " — 
not  only  to  know,  to  learn,  to  consider,  but  to  do — 
for  Thee,  for  the  love  of  Thy  love,  Thy  justifications, 
the  works  of  Thy  law  of  love.  And  this,  not  for  a 
month,  a  year,  or  a  few  times,  now  and  then,  but 
"for  ever."  It  is  my  life-long  work,  the  work  I 
have  chosen  for  the  love  of  Thee.  And  as  Thou 
never  changest,  so  my  relation  to  Thee  changes  not. 
I  give  myself  to  do  the  works  of  Thy  law  of  love 
for  ever. 

Again,  the  frequent  use  of  the  words  "vivifica 
me,"  at  once  tell  us  of  Charity  as  the  soul  of  our 
actions,  as  though  we  said,  "animate  me,"  "move 
me,"  vivify  and  spur  me  on  by  the  principle  of  Thy 
love,  and  let  not  the  lower  loves  of  nature  enslave 
me.  "There  dare  no  flesh-fly  rest  upon  the  pot's 
brink  boiling  on  the  fire.  Even  so  can  no  fleshly 
delight  rest  upon  a  clean  soul  that  is  all  bilapped 
and  warmed  in  the  fire  of  love,  and  blowing  up 
praises  and  prayers  to  God."- 

How  frequently  again  the  word  "cor"  occurs. 
"In  toto  corde  meo  exquisivi  Te."  "Justus  cor 
suum  tradet,"  &c.  The  heart  is  taken  for  the  seat 
of  love.  And  thus,  again  and  again  we  profess 
before  God  our  desire  to  seek  and  possess  Him 
with  an  undivided  love.  "Mountains"  in  Holy 

1  "  Fiery  Soliloquy  of  the  Soul,"  C  15. 

2  Hilton,  "Scale,"  P  3,  C  12. 


1 86  THE  LIFE  OF  CHARITY. 

Scripture  are  well  understood  to  signify  the  heights 
of  perfection.  "  Levavi  oculos  meos  in  montes  :  " 
as  though  we  set  ourselves  to  consider  the  way 
before  and  above  us,  and  felt  a  longing  desire  to 
make  the  ascent.  And  the  words  "city"  and 
"  Jerusalem "  may  be  applied  to  the  city  of  God 
within  the  soul,  wherein  the  Divine  Master  and 
King  reigns  by  perfect  Charity  ;  or  to  the  heavenly 
Jerusalem,  whither  loving  souls  are  tending,  and 
which  betokens  in  spiritual  life  the  state  of  perfect 
contemplation. 

As,   then,   our  office  proceeds,  we   nourish  mind 
and   heart  with  the  thought  and    love    of  our  one 
project,  and,  at  the  same  time,  find  a  sweet  spirit 
and  interest  in  our  words.     As  this  habit  gradually 
forms,   we    shall   soon   find    a   hidden   meaning   in 
other  verses  of  the  inspired  writers.     For  Charity 
is  light  to  the  soul,  as  well  as  fire;  and  "in  Thy 
light  we  shall  see  light."1     Thus,  the  soul  "readily 
turns    all    words    that    are    literally    spoken    into 
spiritual  understanding;  and  that  is  no  great  won 
der,  for  the  same  Spirit  that  made  the  Scriptures 
expoundeth   them  to  a  clean   soul  for  its  comfort, 
and  that  is  the  Holy  Ghost.  "'     The  same  practice 
easily    extends    itself    to    the    expressions    of  the 
Church's  antiphons   and  prayers.     How  often,   for 
instance,    are    we    saying    the    Collect,    "Actiones 
nostras  quaesumus  Domine  aspirando  praeveni,"  &c. 
Here  we  ask  that  all  our  operations  may  proceed 
from  God,  and  be  completed  by  Him.     Now,  it  is 
by  means  of  the  habit  of  Charity  that  God  works 
within  us,  inspiring  and  assisting  us,  and  moving  us 
to  act  with  Him,  and  according  to  Him.     And  we 
are  reminded  to  beware  of  the  lower  principles  of 
self-love   and   creature-love,   that   are  so  ready   to 

1  "  In  lumine  tuo  videbimus  lumen." — Ps.  xxxv. 

2  Hilton,  "Scale  of  Perf.,"  P  3,  C  13. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     187 

assert   themselves  independently  of  the  one  light, 
love,  and  movement  of  God. 

Then  the  words  of  the  "  Pretiosa  "  in  daily  use, 
"  Dirigere  et  sanctificare  digneris  Domine,"  &c.,  tell 
us  at  once  how  our  souls  and  bodies  are  rightly 
directed  and  sanctified  in  the  law  of  God  and  the 
works  of  His  commandments,  by  the  influence  and 
operations  of  Divine  love.  And  again  and  again 
in  the  Collects  of  the  Office,  the  histories  of  the 
Second  Nocturn,  and  the  Homilies  of  the  Holy 
Fathers,  our  souls  will  be  touched  either  by  the 
sweet  sound  of  "  Caritas,"  or  by  the  hidden  mean 
ing  of  the  words  used,  which  all  point  to  the 
workings  of  love.  Need  it  be  said  that  by  the  same 
light  of  Charity  we  readily  find  the  rich  meaning 
that  underlies  the  exquisite  sentences  of  the  book  of 
the  "  Imitation  "  ?  According  to  the  author's  own 
testimony,  "The  more  a  man  is  united  in  himself, 
and  interiorly  simple,  the  more  and  higher  things 
doth  he  understand  without  labour,  because  he  re 
ceives  the  light  of  understanding  from  above.  From 
one  word  are  all  things,  and  this  one  all  things 
speak.  Without  this  word  no  one  understands  or 
judges  rightly."1  And,  indeed,  the  same  may  be 
said  of  the  understanding  of  other  spiritual  books, 
"  for,"  says  S.  John  Climacus,  "  Divine  Charity  is 
an  ocean  of  illumination." 5  And  "  God  hath  given 
wisdom  to  them  that  love  Him."3  And  in  this 
manner,  no  doubt,  but  that  vocal  prayer  and  spiri 
tual  reading  may  both  become  in  time  contemplative 
and  true  acts  of  contemplation ;  for  the  reason  that 
the  soul  most  readily  finds  God  as  soon  as  it  sets 
itself  to  consider  Him,  and  speak  to  Him.  And 
God  Himself  waits  not,  but  quickly  "pours  Him- 

1  "Imit.,"  Bi.,  €3. 

2  S.  John  dim.,  "  Ladder  of  Perf.,"  D  30. 

3  Ecclus.  i.  10, 


1 88  THE  LIFE  OF  CHARITY. 

self"  into  a  loving  soul.1  "We  will  come  to  him, 
and  make  Our  abode  with  him,  and  I  will  manifest 
Myself  to  him."2  Its  prayers  and  readings  now 
become  the  "sweet  flowings  of  love"  upon  the 
"  sweet  habit  within/'  breaking  down  the  barriers  of 
"fleshly  loves  and  fears,"  all  for  God's  own  great 
ends  and  the  vast  needs  of  souls.  And  the  stream  of 
living  water  makes  glad  the  city  of  God  within  the 
soul.  "Fluminis  impetus  laetificat  civitatem  Dei."3 

Passing  now  to  the  prayer  of  aspirations,  Cardinal 
Bona  tells  us  that  as  long  as  acts  of  affection  move 
the  soul,  it  is  to  give  itself  to  them,  not  minding 
what  remains  to  be  considered. 

"  The  whole  virtue  of  meditation  consists  chiefly 
in  these  colloquies  with  God.  Consider  God  some 
times  as  speaking  to  you,  and  you  as  speaking  to 
Him.  Sometimes  regard  yourself  as  a  poor  man 
before  a  rich  Lord,  or  as  a  sick  man  before  the 
physician,  and  then  ask  for  what  you  need,  or  seek 
a  remedy  for  your  weakness.  Sometimes  wait  as  a 
disciple  before  the  Master,  asking  for  whatever 
your  state  may  need. 

"  But  if  love  raise  you  to  higher  things,  you  may 
allow  your  soul  to  speak  to  God  as  to  its  Lover. 
You  may  ask  for  good  things  for  yourself,  for  the 
Church,  for  your  companions,  for  the  living  and 
the  dead.  Not  only  with  God,  but  with  Christ  our 
Lord,  the  Blessed  Virgin,  the  angels  and  the  saints 
you  may  speak;  either  praising  them,  or  seeking 
their  aid.  If  you  speak  with  God,  throw  yourself 
on  His  perfections  and  benefits,  or  the  merits  of 
Christ,  or  your  own  needs.  If  with  the  Blessed 
Virgin,  throw  yourself  on  her  virtues,  office, 
privileges,  merits  and  benefits.  If  with  the  Saints, 
remind  them  of  their  love  of  God  and  men,  their 

1  "Festinus  ingerit  Se." — Scala  Claustr.,  C  5. 

2  S.  John  xiv.  23.  3  Ps.  xlv.  5. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     189 

virtues,  merits,  gifts,  and  their  desire  to  aid  us.  At 
the  close  of  your  prayer,  make  an  oblation  to  God 
of  the  merits  of  Christ,  and  all  the  Saints,  and 
yourself  together  with  them,  and  all  your  works, 
leaving  all  with  perfect  resignation  to  the  good 
pleasure  of  God."  l 

When,  in  time,  these  aspirations  proceed  from  a 
formed  habit  of  Charity,  grounded  on  humility, 
and  accompanied  by  mortification,  they  bring  the 
soul  straight  to  the  gate  of  contemplation.2  "  This 
prayer  is  always  heard  of  God,"  says  Hilton. 
"It  yieldeth  grace  to  Him,  and  receiveth  grace 
again.  It  maketh  a  soul  familiar  with  Jesus,  and 
with  all  the  Angels  in  heaven.  And  although  it 
be  not  perfect  contemplation,  nor  the  working  of 
love  by  itself,  yet  it  is  in  part  contemplation,  and 
the  soul  that  hath  this  freedom  and  spiritual  savour 
in  praying  hath  the  grace  of  contemplation  in  the 
manner  as  it  is."3  Nor  do  these  aspirations  leave  a 
loving  soul  outside  the  gate,  but  quickly  introduce 
it.  Loving  aspirations  become  active  contemplation, 
for  they  lift  both  mind  and  heart  to  God,  and  God 
meets  the  loving  soul.  Now,  it  is  that  "we  speak  to 
God,  and  He  speaks  to  us.  We  aspire  to  Him,  and 
breathe  in  Him  ;  and  He  reciprocally  inspires  us, 
and  breathes  on  us.  And  of  what  do  we  dis 
course  ?  of  what  can  love  discourse,  but  of  the 
Beloved  ?  Where  love  reigns,  the  sound  of  exterior 

*  Card.  Bona,  Horol.  ascet,  C  2,  §  xi. 

"There  may  be  sundry  ways  to  contemplation,  nevertheless 
there  is  but  one  gate.  This  is  a  rich  nought,  and  a  lightsome  night. 
I  or  except  a  soul  be  first  smitten  clown  by  humility  and  withdrawn 
from  earthly  things,  it  is  not  able  to  bear  the  shinings  of  spiritual 
light,  nor  receive  the  precious  liquor  of  perfect  love.  Therefore 
apply  tfiy  heart  fully  to  the  stirrings  of  grace,  and  use  thyself  to 
dwell  in  this  darkness,  and  it  shall  soon  be  made  restful  to  thee  ;  and 
the  true  light  of  spiritual  knowing  shall  spring  up  to  thee,  not  all  at 
once,  but  secretly,  little  by  little."— Hilton,  "  Scale,"  P  2,  C  8  7  <  6. 
,_  3  Hilton,  "Scale,"  P  3,  C  12 


190  THE  LIFE  OF  CHARITY. 

words  is  not  necessary,  the  soul  alone  treats  with 
God  alone,  speaks  to  God,  and  hears  God  speak. 
Eyes  speak  to  eyes,  and  heart  to  heart,  and  none 
understand  what  passes,  save  the  lovers  who 
speak."1  And  as  acts  make  habits,  and  habit  be 
comes  the  spring  of  fresh  action,  we  must  see  how 
effectual  an  aid  the  use  of  these  aspirations  will  be 
in  our  endeavours  to  attain  to  the  perfect  habit 
of  Divine  Charity ;  and  this  not  only  during  our 
set  times  of  recollection,  but  at  frequent  intervals 
during  the  day.  As  repeated  drops  of  water  make 
a  hollow  in  the  stone,  so  repeated  acts  of  love 
gradually  make  the  Divine  impression  in  the  soul. 
Hence  it  is  that  a  loving  soul,  pursuing  the  ways 
of  internal  prayer,  finds  it  "  impossible  to  fix  her 
self  continually  in  meditation,  or  to  rest  in  any 
degree  of  affective  prayer,  because  the  nature  of 
such  spiritual  operations  is  to  become  more  and 
more  pure,  abstracted,  and  universal ;  and  to  carry 
the  affections  still  higher  and  further  into  God,  the 
activity  of  the  understanding  continually  abating, 
and  the  activity  of  the  will  continually  increasing, 
and  getting  ground  upon  the  understanding,  till 
at  last  all  its  operations  become  so  quieted  and 
silenced,  that  they  cease,  or  at  least  become  imper 
ceptible,  and  the  whole  exercise  of  prayer  is  reduced 
to  operations  of  the  will  and  affections : 2  which 
likewise  grow  by  practice  more  and  more  natural, 
quiet,  pure,  silent,  subtle,  imperceptible,  and  pro 
found,  the  Divine  Spirit  drawing  the  soul  in  her 
exercises  ever  more  and  more  unto  Himself."  3 

1  S.  Fran,  of  Sales,  "  Love  of  God,"  B  vi.,  C  I. 

2  "  Ut  meditatio  ad  contemplationem   disponere  possit,   potius 
affecliva  quam  intellectiva  esse  debet,  et  aspiration! bus  jaculatoriis 
inflammata  ;  et  quasi  semper  diu,  noctuque  continuata.     Hoc  enim 
modo  ignis  Divini  amoris  cor  per  scintillas  exardescere  facit,  ut  per 
ignem  excitetur  incendium." — Schram,  "  Theol.  Myst.,"  §  257. 

3  F.  Baker,  "  S.  Sophia,"  T  iii.,  S  2,  C  5. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     191 

11  Happy  therefore  are  those  who,  after  having 
applied  to  meditation,  by  proposing  to  themselves 
the  different  motives  calculated  to  excite  the  love 
of  God,  substitute  the  simple  view  of  the  mind,  in 
place  of  multiplied  reasoning  and  reflections,  and, 
reducing  their  thoughts  to  one  which  includes  all 
others,  establish  themselves  in  unity  of  contempla 
tion."  •  "  For  by  discourse  the  soul  seeks,  and  by 
affection  she  tends  to  God,  that  she  may  contem 
plate  and  repose  within  Him.  And  as  rest  is  the 
end  of  motion,  so  contemplation  is  the  end  of  all 
other  exercises,  internal  and  external."2  " After 
persevering,  therefore,  in  discursive  prayer,  and 
being  long  exercised  in  affections  of  the  will  to 
God,  the  soul  will  by  little  and  little  grow  so  well 
disposed  to  Him,  that  she  will  have  less  need  of 
prescribing  to  herself  determined  forms  of  acts  or 
affections.  On  the  contrary,  Divine  love  will  be 
come  so  firmly  established  in  the  soul,  so  wholly 
and  solely  possessing  it,  that  it  will  become,  as  it 
were,  a  new  soul  unto  the  soul,  as  constantly 
breathing  forth  fervorous  acts  of  love,  and  as 
naturally  almost,  as  the  lungs  do  send  forth  breath. 
And  here  begins  the  state  of  pure  contempla 
tion,  the  end  of  all  the  exercises  of  an  internal 
life."  3 

lt  Contemplation  is  a  perception  of  God  and  Divine 
things,  simple,  penetrating,  and  certain;  proceeding 
from  love,  and  tending  to  love.  It  is  the  employ 
ment  of  pure  and  perfect  Charity.  Love  is  its 
principle,  its  exercise,  and  its  term.  Without  con 
templation  we  shall  never  render  to  God  a  perfect 
service.  But  with  it  we  shall  do  more  for  ourselves 


1  S.  Fran,  of  Sales,  "  Love  of  God,"  B  vi.,  C  5. 
-  F.  Baker,  "  S.  Sophia,"  T  iii.,  S  4,  C  I. 
3  Ibid.,  S  2,  C  i. 


I92  THE  LIFE  OF  CHARITY 

and  others  in  a  brief  time  than  we  should  otherwise 
do  in  several  years."1 

It  is  not  to  be  doubted  that  God  will  draw  our 
souls  to  contemplation  as  soon  as  He  sees  they  are 
disposed  thereto.2  "O  Lord  God,  Thou  art  not 
estranged  from  him,  who  does  not  estrange  himself 
from  Thee."3  Thou  sayest,  "Seek,  and  you  shall 
find."4  And  again,  "  Draw  nigh  to  God,  and  He 
will  draw  nigh  to  you."  5 

That  contemplation  is  a  gift  of  God,  we  know, 
since  "every  good  and  perfect  gift  is  from  above, 
coming  down  from  the  father  of  lights."0  But  that 
God  is  ready  to  bestow  it  upon  every  soul  'in  the 
right  disposition  to  receive  it,  we  cannot  doubt. 
Will  the  Divine  Lover  withhold  Himself  from  a  loving 
soul  ?  Does  He  not  rather  say,  Come  ?  "  The  spirit 
and  the  bride  say,  Come.  And  he  that  thirsteth, 
let  him  come.  And  he  that  will,  let  him  take  the 
water  of  life  freely." 7  And  further,  let  us  not  forget 
that  God  has  made  our  souls  for  union  with  Himself, 
by  Divine  knowledge  and  love.  And  does  He  not 
stand  at  the  door  of  our  hearts  and  knock,  waiting 
to  come  in,  till  we  hear  His  voice,  and  open  to  Him 
the  gate  ?  8  Is  not  the  kingdom  of  God  within  us  ?  9 
And  does  He  not  promise  to  make  His  abode  there, 
and  manifest  Himself  to  the  soul  that  loves  Him  ?  10 

1  Lallemant,  "  Sp.  Doctrine,"  P  7,  C  4,  A  4  and  5. 

2  "  Divinam  bonitatem  clecet,  ut  ubicunque  dispositionem  invenit, 
perfectionem  adjiciat."— S.  Thorn.,  Suppl.  Q  14,  Art.  4. 

3  S.John  of  the  Cross,  "Prayer  of  the  Enamoured  Soul,"  fin.  op. 

4  S.  Matt.  vii.  7.  5  S.  James  iv.  8. 
6  S.  James  i.  17.                             7  Apoc.  xxii.  17. 

8  "  Behold,  I  stand  at  the  door  and  knock.     If  any  man  shall 
hear  My  voice,  and  open  to  Me  the  door,  I  will  come  in  to  him."- 
Apoc.  iii.  20. 

9  "  The  kingdom  of.God  is  within  you." — S.  Luke  xvn.  21. 

10  "If  any  one  love  Me,  My  Father  will  love  him,  and  We  will 
come  to  him,  and  make  Our  abode  with  him  ;  and  I  will  manifest 
Myself  to  him."— S.  John  xiv.  23,  21. 


NOURISHMENT  OP  CHARITY  BY  PRAYER.     193 

Doubtless  the  finding  of  God  in  contemplation 
will  require  the  seeking  Him  with  our  whole  heart. 
"In  toto  corde  meo  exquisivi  Te."1  "You  shall 
find  Me,  saith  the  Lord,  when  you  shall  seek  Me 
with  all  your  heart."-  And  it  is  certain  that  this 
fulness  of  heart  towards  God  will  involve  not  only 
great  strength  and  purity  of  love,  but  also  the  morti 
fication  of  the  natural  man.  Indeed,  this  mortifica 
tion  is  the  counterpart  of  true  love.  But  granted 
these  dispositions,  viz.,  that  the  soul  is  established 
in  humility  and  mortification,  and  elevated  by  fervent 
love  and  aspirations,  and  it  is  not  to  be  doubted 
that  the  grace  of  contemplation  will  be  given.3 
"  Christ  will  come  to  thee,  discovering  to  thee  His 
consolation,  if  thou  wilt  prepare  Him  a  fit  dwelling 
within  thee."4  The  soul  will  of  its  own  nature  go 
to  God.  A  steel,  tied  by  a  thread,  will  not  be  drawn 
to  the  magnet;  but  let  the  thread  be  cut,  and  it 
flies  to  its  object.  So,  God  is  our  object.  As  long, 
however,  as  the  soul  is  held  by  attachments,  it  is 
hindered  from  going  to  God.  Remove  the  impedi 
ments,  and  God  at  once  draws  it  to  Himself.5  If 
we  are  not  drawn,  it  is  because  we  are  held.  Let 
us  only  be  free,  and  God  will  draw  us.  "What 
was  the  reason  why  some  of  the  Saints  were  so 
perfect  and  contemplative  ?  Because  they  made  it 


1   Ps.  cxviii.  10.  -  Jer.  xxix.  13. 

"  "  Non  contemplationis  gratia  summis  clatur,  et  minimis  non 
datur.  Sed  scepe  hanc  summi,  soepe  minimi,  ssepius  remoti  ali- 
quando  etiam  conjugal!  percipiunt.  Si  ergo  nullum  est  fidelium 
officium  a  quo  possit  gratia  contemplationis  excludi,  quisquis  cor 
intus  habet,  illustrari  etiam  lumine  contemplationis  potest." — S. 
Greg.,  Horn.  17  in  Ezech. 

4  "Irnit.,"  B  ii.,  C  I. 

5  S.  Bernard  names  the  four  great  impediments  to  contemplation 
as  follows  : — 

Sensus  egens — Curapungens— Culpa  mordens— Irruentia  phantasmata 
Desires  of  sense  Anxious  cares  Worrying  faults       Distracting  images 
— S.  Bern.,  Serin.  23  in  Cant. 

N 


I94  THE  LIFE  OF  CHARITY. 

their  study  wholly  to  mortify  in  themselves  all 
earthly  desires,  and  thus  they  were  enabled  with 
the  whole  interior  of  their  heart  to  cleave  to  God. 
If  we  were  dead  to  ourselves,  and  no  ways  entangled 
in  our  interior,  then  we  might  be  able  to  relish 
things  Divine,  and  experience  something  of  heavenly 
contemplation."  x  "  Unless  a  man  be  at  liberty  from 
things  created,  he  cannot  freely  attend  to  things 
Divine."2  Forsake  all,  and  thou  shalt  find  all."J 
Free  yourself  from  impediments,  by  complete  re 
nunciation,  and  you  shall  find  the  Divine  all  in 
contemplation.  It  is  of  us  to  cleanse  the  vessel : 
it  is  of  God  to  fill  it. 

The  contemplation  we  are  here  considering  is 
that  which  is  "  ordinary,"  and  is  defined  as  "  the 
elevation  of  the  soul  to  God,  by  a  simple  and 
intensely-loving  gaze."4  In  it  the  soul  may  alter 
nate  between  activity  and  passivity,  according  as 
it  raises  itself  to  God,  or  God  works  in  it.  But 
the  passive  operation  is  perfect  contemplation  ;  and 
the  active  the  preparation  and  disposition  thereto,5 
since  God  is  here  giving  His  own  gift  of  Himself, 
and  is  therefore  the  principal  worker,  the  soul 
passively  co-operating  with  Him.6  Hence  contem 
plation  is  called  supernatural,  infused,  and  passive. 
And  "  as  he  that  hearkens  and  listens  attentively, 
using  nothing  of  his  own  discourse,  receives  purely 
and  truly  the  doctrine  which  the  Master  teaches, 
so  the  soul  in  contemplation,  with  little  labour  and 
much  delight,  receives  interiorly  profound  inspira 
tions,  illustrations,  and  marvellous  sentiments  of 

1  "  Imit,"  B  i.,  C  ii.  2  Ibid,,  B  iii.,  C  31. 

3  llntt.,  B  iii.,  C  32. 

4  "  Elcvatio  mentis  in  Deum,   per   simplicem   intuitum,  arden- 
tissime  affectuosum." — Schram,  "  Theol.  Myst.,"  §  238,  S  3. 

5  The  active  is  dispositive  to  the  passive. 

6  "  In  qua  Deus  proecipue  est  agens,  et  homo  passive  cooperans." 
— Scaramelli,  "  Theol.  Myst." 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     195 

God,  with  which  He  instructs,  feeds,  and  inflames 
her  in  the  affections  of  love,  even  to  a  receiving 
within  her  the  Word  Incarnate,  which  is  God  Him 
self,  by  the  perfect  union  of  Charity."1  "Then 
God  lovingly  caresses  the  soul,  stirring  with  such 
heavenly  sweetness  its  knowledge  and  love,  that 
it  seems  rather  led  and  sweetly  urged  by  Him  than 
moving  by  itself;  rather  breaking  forth  into  acts 
passively  under  Him,  than  producing  them  of  its 
own  accord."  :  And  "  casting  aside  her  own  opera 
tions,  she  resigns  herself  entirely  to  those  of  God, 
abandoning  to  Him  her  being  and  its  powers,  to 
live  and  act  only  through  Him.  This  prayer  passes 
in  the  profound  depth  of  the  soul,  where  God 
dwells  as  in  a  secret  sanctuary,  far  removed  from 
the  tumult  of  creatures,  in  a  sweet,  calm  solitude, 
hidden  from  the  world  through  its  own  fault.  Few 
place  themselves  in  a  condition  to  enter  there ; 
rather  they  lay  themselves  under  a  positive  in 
ability  to  do  so.  Few  have  sufficient  recollection 
and  purity  of  heart  to  reach  it,  being  poured  out 
on  external  things,  and  entangled  in  the  senses. 
Therefore  it  is  that  they  render  themselves  unworthy 
of  a  favour  which  God  communicates  only  to  the 
few,  who  by  their  fidelity  dispose  themselves  to 
receive  it."  a 

"The  blessed  fruit  of  all  our  labours  is  perfect 
contemplation,  the  advices  about  which  fin  books) 
are  not  meant  for  the  informing  of  those  that 
are  arrived  thereat— for  they  have  a  Divine  light 
shining  brightly  in  their  hearts,  beyond  all  human 
instructions — but  for  the  encouragement  of  those 
that  tend  towards  so  Divine  a  state  that  will  abun 
dantly  recompense  all  the  labours,  pains,  bitternesses, 

1  De  Ponte,  "Medit.,"  Vol.  iii.,  P.  3,  C  2. 
-  Joan  a  Jesu,  "  Theol.  MysL,"  C  6. 
y  Rigoleu,  "Ment.  Prayer,"  C  3,  §  I. 


196  THE  LIFE  OF  CHARITY. 

and  contradictions  that  occur  in  the  way.  Let 
nothing  hinder  souls,  therefore,  from  pursuing  the 
ways  of  Prayer  proper  to  contemplation,  with  all 
courage  and  perseverance,  till  they  come  to  drink 
of  this  water  of  life."  l 

But  "  no  one  knoweth,  save  he  that  receiveth. 
Little  study  is  needed,  but  much  love.  Seek  it 
from  grace,  not  from  science ;  from  the  Divine 
Lover,  not  a  human  teacher.'^ 

When  a  soul  first  touches  upon  contemplation, 
it  finds  the  presence  of  Him  whom  in  meditation 
it  had  sought.  So  far,  however,  contemplation  is 
only  in  act  (per  modum  actus),  enjoyed  occasionally 
in  times  of  recollection,  and  quickly  interrupted 
by  natural  activity  and  impressions  from  without. 
The  contemplative  habit  has  yet  to  be  formed, 
which  will  give  to  the  soul  the  habitual  enjoyment 
of  the  Divine  presence,  light,  love,  strength,  and 
movement  (per  modum  habitus).  Then  "  it  worketh 
all  its  works  in  God,  and  God  works  His  works  in 
it.  Then  can  it  see  grievous  things  and  not  be 
terrified,  because  it  possesseth  nothing  it  can  lose, 
and  is  certain  that  God  cannot  lose  His  own.  In 
its  look  there  is  no  confusion,  narrowness,  doubt, 
or  fear;  for  the  soul  seeth  itself  one  spirit  with 
God.  This  look  is  immense  ;  and  so  mighty,  keen, 
and  strong  is  it  that  no  power  and  nothing  strange 
can  subsist  before  it ;  for  vanity  cannot  stand  before 
the  face  of  Truth.  And  thus  all  things  are  broken 
through  by  one  simple  and  naked  gaze."3 

Like  all  other  habits,  that  of  contemplation  will 
be  gained  (in  the  ordinary  course)  by  the  repetition 

1  F.  Baker,  "  S.  Sophia,"  T  iii.,  S  3,  C  7. 

'-'  "  Sed  nemo  novit,  nisi  qui  accipit.  Parum  est  danclum  in- 
quisitioni,  multum  unctioni.  Interroga  gratiam,  non  doctrinam  ; 
sponsum,  non  magistrum." — S.  Bonav. ,  "  Itiner.  Mentis,"  C  ult. 

u  "Fiery  Soliloquy  of  the  Soul,"  C  10,  u,  25. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     197 

of  its  acts.  For  God  works  in  man  according  to 
his  nature.1  The  soul,  therefore,  in  time  of  Prayer 
will  raise  itself  to  God  by  loving  acts  and  aspira 
tions.  Frequently  during  the  day,  sitting  or  walk 
ing,  it  will  turn  to  Him  readily  and  easily,  as  to  its 
own  chosen  Friend  and  Divine  Lover,  giving  free 
scope  to  whatever  the  Holy  Spirit  may  incline  it. 
''Treat  with  Him,"  says  S.  Teresa,  "  as  with  your 
Father,  your  Brother,  your  Lord,  your  Spouse : 
sometimes  in  one  way,  sometimes  in  another.  He 
will  teach  you  what  you  must  do  to  please  Him, 
and  will  soon  become  very  familiar  with  you."2 

As  the  soul  thus  lifts  itself  to  God  by  ardent 
desires  and  affections,  seeing  that  love  is  the  bond 
of  union,  it  begins  to  resign  the  discursive  operations 
of  the  intellect,  as  also  to  abate  the  activity  of  its 
other  powers,  viz.,  memory,  imagination,  and  senses,3 
whereby  it  joins  an  excellent  mortification  to  its 
prayer.  By  this  powerful  union  of  prayer  and 
mortification — the  one  lifting  the  spirit  to  God,  the 
other  suppressing  the  activity  of  the  natural  powers 
—the  soul  attains  to  that  simple,  intensely-loving 
gaze  that  brings  it  to  the  point  of  perfect  con 
templation.4 

"Quidquid  recipitur,  per  modum  recipientis  recipitur." 

2  S.  Teresa,  "  Way  of  Perf.,"  C  28. 

"  Tu  vero  sensus  relinque,  et  intellectuales  operationes,  et 
sensibilia  omnia,  et  intelligibilia,  ut  ad  unionem  Ejus  qui  supra 
scientiam  est,  assurgas." — Denis  Areop.,  "  Theol.  Myst.,"  i. 

4  Perfect  contemplation  is  attained  when  the  soul,  from  being 
grounded  in  humility,  mortified  in  its  affections  to  and  impressions 
of  created  things,  and  elevated  to  God  by  the  prayer  of  loving  acts 
and  aspirations,  finally  stays  the  activity  of  its  powers,  and  be 
comes  a  recipient  of  the  Divine  inflowing,  or  passive  operation  ; 
either  by  a  simple  and  most  loving  sense  of  the  presence  of  God, 
or  by  other  communications  of  Divine  light,  love,  and  movement, 
that  God  may  wish  to  make.  This  contemplation  is  called  per 
fect  in  comparison  to  that  which  is  active,  wherein  the  soul  acts, 
whereas  here  God  acts.  The  action  of  God  is  perfect  ;  that  of 
the  soul  imperfect.  All  this  is  still  within  the  limits  of  ordinary 


198  THE  LIFE  OF  CHARITY. 

"Thus  the  soul  shows  its  love,  and  calls  its 
Beloved.  But  God  (whose  'eyes  are  on  the  just, 
and  His  ears  open  to  their  prayers ')  waits  not  till 
they  have  finished  their  loving  acts,  but,  breaking 
in  upon  them  in  the  midst  of  their  prayer,  quickly 
pours  Himself  in,  meeting  the  soul,  anointing  it 
with  the  sweetness  of  heavenly  dew — wonderfully 
strengthening,  vivifying,  inebriating  it ;  and  in  this 
contemplation  its  carnal  nature  is  so  absorbed  that 
it  becomes,  as  it  were,  wholly  spiritual. 

"  But  the  Beloved  recedes.  He  withdraws  Him 
self,  suspending  the  sweetness  of  contemplation." 
("He  suffers  Himself  to  be  found  but  not  detained"'1) 
"  Nevertheless  He  remains  within,  for  the  gover 
nance  of  the  soul.  Fear  not  when  He  hides  His 
face.  For  you  He  comes — for  you  He  goes.  He 
comes  for  your  consolation ;  He  goes  for  your 
admonition.  Lest,  if  the  Beloved  were  always  with 
you,  you  might  begin  to  despise  your  brethren,  and 
to  attribute  His  continued  presence  no  longer  to 
grace,  but  to  nature.  Lest,  therefore,  you  should 
mistake  your  exile  for  your  home,  your  Beloved 
comes  and  goes,  as  though  He  said :  '  Behold  you 
have  tasted  a  little ;  but  if  you  wish  to  be  filled,  you 
must  run  after  Me,  in  the  odour  of  My  ointments.'" 

From  this  choice  passage  we  see  how  the  active 
contemplation  is  succeeded  by  the  passive :  that  is, 
how  the  soul  invites  and,  as  it  were,  constrains  God 
by  its  loving  aspirations ;  and  how  God  waits  not, 
but  ll  breaking  in  "  upon  it,  quickly  "pours  Himself 
in,"  embracing  the  soul,  manifesting  Himself,  and 
remaining  with  it,  as  the  Beloved  with  His  lover, 

contemplation,  infused  and  supernatural,  as  not  exceeding  God's 
ordinary  laws  in  the  supernatural  order.  It  may  be  called  perfect 
ordinary  contemplation. 

1  Ex  S.  Bern.,  in  Cant. 

2  "Scala  Claustr.,"  C  8,  int.  op.  S.  Bern. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     199 

that  it  may  see,  taste,  and  enjoy  His  Divine  sweet 
ness.1 

Here  the  soul  is  "patiens  divina,"  receiving  or 
suffering  Divine  things  rather  than  doing  them; 
being  the  recipient,  as  S.  John  of  the  Cross  says,  of 
"  a  certain  inflowing  of  God,  which  cleanses  it  of  its 
ignorances  and  imperfections — habitual,  natural,  and 
spiritual ;  whereby  God  secretly  teaches  the  soul,  and 
instructs  it  in  the  perfection  of  love,  without  efforts 
on  its  own  part  beyond  loving  attention  to  God,  listen 
ing  to  His  voice,  and  admitting  the  light  He  sends.2 

"  In  this  state  the  soul  must  be  lovingly  intent  on 
God,  without  eliciting  other  acts  beyond  those  to 
which  He  inclines  it.  It  must  be,  as  it  were, 
passive,  simply  and  lovingly  intent  upon  God,  as  a 
man  who  opens  his  eyes,  with  loving  attention. 
For  God  is  now  dealing  with  the  soul  in  the  way 
of  bestowing,  and  the  soul  must  deal  with  Him  by 
the  way  of  receiving,  so  that  knowledge  may  be 
joined  to  knowledge,  and  love  to  love.  Conse 
quently,  if  the  soul  will  at  this  time  make  efforts 
of  its  own,  and  encourage  another  disposition  than 
that  of  passive,  loving  attention,  most  submissive 
and  calm,  and  if  it  does  not  abstain  from  its 
previous  discursive  acts,  it  will  place  a  complete 
barrier  against  those  graces  which  God  is  about  to 
communicate  to  it  in  this  loving  knowledge."  3 

"  Gustale  et  videte  quoniam  suavis  est  Dominus."— Ps.  xxxiii. 

"  Deus,  cum  viderit  nientem  hominis  spiritualis  Caritate 
flammigeram,  pnritate  ac  virtute  fulcitam,  ad  divina  fortiter  aspir- 
antem,  mox  dignantissime,  amorose,  ac  frequentissime  ei  occurrit, 
succurrit,  cooperatur,  Seque  ei  communicat,  manifestat,  infundit, 
earn  ad  Se  elevat,  intra  Se  rapit,  amplectitur,  deosculatur,  atque  Se 
ei  intuendum,  gustandum,  fruendum,  offert  ac  exhibet,  habetque 
complacentiam  magnum  in  ea,  et  tanquam  amicam  ac  sponsam 
apprehendit,  et  Sibi  adstringit."  —  Denis  Carthus.,  "  de  fonte 
Lucis,"  Art.  1 6. 

2  S.  John  of  the  Cross,  "  Obsc.  Night  of  the  Soul,"  B  ii.,  C  5. 

3  Ibid.,  "  Living  Flame  of  Love,"  S  3,  L  iii. 


200  THE  LIFE  OF  CHARITY. 

As,  however,  the  soul  is  here  united  with  God  in 
the  bonds  of  friendship,  and  the  love  of  friendship 
is  mutual  love  and  mutual  communication,  so  it  is 
to  be  expected  that,  in  the  time  of  prayer,  there 
would  be  a  flow  and  re-flow  of  loving  acts  between 
the  lover  and  the  Beloved.  "  My  Beloved  to  me 
and  I  to  Him."  1  Hence  the  prayer  of  contempla 
tion  passes  from  the  active  stage  to  the  passive,  and 
again  from  the  passive  to  the  active,  according  to 
the  mutual  communications  of  God  and  the  soul, 
and  their  operations  respectively.  Mow  frequently 
and  intimately  God  may  manifest  and  communi 
cate  Himself  will  depend  on  the  soul's  fidelity  and 
purity,  and  the  good  pleasure  of  the  Divine  Spirit 
who  "breatheth  where  He  will."5  A  pure  soul 
reflects  habitually  the  Divine  presence.  "  1  seek  a 
pure  heart,  and  there  is  the  place  of  My  rest." 
In  pure  souls  God  lives,  and  speaks,  and  works, 
and  enjoys,  and  manifests  Himself.  Here  is  His 
paradise  on  earth.  For  "  where  God  is,  there  is 
heaven.  And  where  the  King  is,  there  is  the  court," 
says  S.  Teresa.4  We  may  well  suppose  that  the 
Angels  and  Saints  would  feel  delight  in  reflecting 
themselves  on  the  brightness  of  such  a  soul.5 

An  observation  of  S.  Teresa  must  be  made  here. 
She  says  :  "  It  is  good  to  utter,  from  time  to  time, 
some  sweet  word,  like  one  blows  a  candle  when  it 
has  gone  out,  in  order  to  light  it  again.  But  if  the 
candle  be  burning,  our  blowing  serves  only  to  ex 
tinguish  it."6  This  is  to  tell  us  that  in  the  time  of 
prayer,  as  well  as  of  action,  the  contemplative  habit 
must  be  nourished  by  sweet  words  of  love  to  God, 

1  Cant.  ii.  16.  "  S.  John  iii.  8.  3  "Imit.,"iv.  12. 

4  S.  Teresa,  "  Way  of  Perf.,"  C  28. 

5  "  vSolent  Angeli  adstare  orantibus  :    et   delectari  in  his   quos 
vident  levare   puras  manus  in  oratione." — S.  Bern.,  Horn.,  2  sup. 
'•  Missus  est." 

6  S.  Teresa,  "Way  of  Perf.,"  C  31. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     201 

rekindling  the  Divine  flame,  by  gentle  blowings  of 
the  spirit,  when  it  becomes  weakened  and  obscured 
in  the  multiplicity  of  outward  things.  If,  however, 
the  light  of  God's  countenance  is  shining  upon  us, 
let  not  the  soul  disturb  herself  by  making  needless 
acts  and  aspirations,  lest  by  thus  blowing,  the  light 
which  already  burns  be  extinguished.  "  We  should 
extinguish  the  spirit,"  says  S.  John  of  the  Cross, 
"  if,  when  God  communicates  the  Divine  Spirit  to 
us  passively,  we  should  then  actively  exert  the 
intellect.  In  its  own  strength  the  soul  cannot  in 
fluence  itself  supernaturally.  It  is  God  that  so 
influences  it,  but  with  its  own  consent.  This  Spirit 
unites  not  with  the  powers  of  the  soul  in  true 
intelligence  and  love,  until  the  imperfect  action  of 
those  powers  shall  have  ceased.  The  difference, 
therefore,  between  the  active  and  the  passive  opera 
tion,  and  the  superiority  of  the  latter,  is  the  same 
as  that  between  the  search  after  an  object  and  that 
object  found;  between  a  work  proceeding  and  the 
work  performed."  l 

When,  however,  the  Divine  Lover  withdraws,  or 
seems  to  withhold,  the  sense  of  His  presence,  then 
let  the  soul  betake  itself  to  aspirations  and  acts,  and 
if  needs  be,  meditation,  in  view  of  rising  again  to 
active  contemplation,  and  attaining  once  more,  God 
so  willing,  to  the  Divine  passive  operation.  Let  it 
cry  with  the  Psalmist,  "Cast  me  not  away  from 
Thy  face,  and  take  not  Thy  Holy  Spirit  from 
me."  "Show  me,  O  Lord,  Thy  ways,  and  teach 
me  Thy  paths."  "  Faciem  Tuam  illumina  super 
servum  Tuum."  "Dens  meus,  ne  sileas  a  me." 
Then  let  it  stir  the  fire  of  Divine  love  within  its 
breast,  by  loving  affections  to  God.  Let  it  renew 
its  renunciation  of  all  things  apart  from  Him,  and 

1  S.  John  of  the  Cross,  "Ascent  of  M.  Carm.,'"  B  iii.,  C  12. 


202  THE  LIFE  OF  CHARITY. 

offer  itself  unreservedly  again  to  the  Divine  will. 
Grieving  for  its  weaknesses  and  miseries,  let  it  cast 
them  forth  into  the  sea  of  God's  mercies  and  bring 
itself  once  more  to  a  "  rich  nought,"  1  or  poverty  of 
spirit,  by  complete  renunciation,  that  God  may  be 
its  life,  its  principle,  its  light,  its  love,  its  all.  Thus 
in  some  way  it  constrains  the  Divine  Lover,  who 
"waits  not,"  but,  "breaking  in"  upon  the  loving 
soul,  quickly  again  "pours  Himself  in,"2  becoming 
once  more  its  light,  love,  principle,  strength,  and 
mover ;  enabling  it  to  "  walk  in  interior  breadth  and 
largeness,  in  which  no  littleness  is  found,  but  a  free 
and  deiform  gaze,"3  and  establishing  it  more  and 
more  in  the  Divine  habitual  union. 

This  contemplation,  which  is  ordinary,  though  in 
fused  and  supernatural,4  may  be  briefly  divided  into 
three  stages  or  degrees,  viz.,  Recollection,  Quiet, 
and  Union,5  each  of  which  may  be  ordinary,  or 
extraordinary,  according  as  they  are  enjoyed  in  a 
lower  or  higher  degree,  or  are  within  or  above 
God's  ordinary  laws  in  the  supernatural  order  : G 

1  Hilton,  "Scale,"  P  2,  C  8. 

2  "  Festinus  ingerit  se. " — "  Scala  Claustra,"  C  5. 

3  "  Fiery  Soliloquy  of  the  Soul,"  C  8. 

4  "  Contemplatio  ordinaria  est  infusa,  quia  non  fit  nisi  ex  viribus 
gratioe,  imo  ex  aliquo  ex  donis  Spiritus  Sancti  infusis.     Et  dispo- 
sitio  ad  earn  ex  parte  recipientis  etiam   solum  habetur  ex  viribus 
gratiae.     Nee  illam  aliquis  mereatur  nisi  ad  summum  de  congruo." 
— Schram,  "Theol.  Myst.,"  §  241,  2  in  Schol. 

5  S.  Alphon.,  "  Theol.  Moral.  Praxis  Conf.,"  C  9,  §  2. 

6  The    Recollection,    Quiet,   and    Union    here    treated   are  con 
sidered  as  "ordinary"  contemplation,  in  contradistinction  to   the 
modes  and  degrees  which   are  "extraordinary":  for,  as  Mystical 
Doctors  say  :  "Contemplatio  generalissime  dividitur  in  ordinariam 
et    extraordinariam." — Schram,    "Theol.    Myst.,"    §    540.       From 
which  it  may  be  inferred  that  the  various  species  of  contemplation 
in    Recollection,    Quiet,    and    Union    may    be   both    ordinary  and 
extraordinary  ;    which,   indeed,  the  nature  of  the  case,  and  God's 
ordinary  laws  in  dealing  with  men,  seem  to  require.     For  as  the 
soul  progresses  to  God  by  little  and  little,  and  God  on  His  part 
gradually  draws  it  onwards,  and  manifests  His  presence,  it  is  to 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     203 

the  degrees  of  the  ordinary  leading  onwards  to  the 
dispositions  requisite  for  the  extraordinary,  if  God 
may  wish  to  bestow  it,  but  which,  exceeding  as  it 
does  His 'ordinary  laws,  is  utterly  in  His  own  hands 
to  give  or  withhold  as  He  pleases.  Nor  is  extra 
ordinary  contemplation  to  be  regarded  as  necessary 
in  itself  to  the  soul's  perfection,  being  a  free  opera 
tion  of  Divine  power  and  love,  in  modes  entirely 
its  own. 

The  prayer  of  Recollection  is  enjoyed  when  the 
soul  collects  her  powers  together,  enters  into  her 
own  interior,  and  there  finds  the  presence  of  God. 
"  It  is  of  the  utmost  importance,"  says  S.  Teresa, 
"  to  bear  this  truth  in  mind,  that  God  is  within  us  ; 
and  that  we  ought  to  strive  to  be  there  with  Him."1 
"  And  although,  in  regard  of  Himself,  God  is  present 
everywhere,  yet  in  regard  of  the  communication  of 
His  perfections,  He  is  present  in  man's  soul  after 
a  far  more  noble  manner  than  in  any  part  of  the 
world  besides :  inasmuch  as  He  communicates  to 
the  spirit  of  man  as  much  of  His  perfections  as  the 
creature  is  capable  of,  namely,  the  supernatural 
graces  of  His  Holy  Spirit."  :  "  God  is  everywhere, 
but  not  everywhere  to  us.  There  is  but  one  point 
in  the  universe  where  God  communicates  with  us, 
and  that  is  the  centre  of  our  own  soul.  There  He 
waits  for  us.  There  He  meets  us.  There  He 

be  expected  that  these  Divine  communications  would  be  made 
also  gradually;  wherein  the  soul  may  be  more  or  less  "  agens 
divina"  or  "  patiens  divina";  first  attaining  to  ordinary  acts  of 
contemplation  by  a  sense  of  God's  presence  ;  then  growing  in  the 
disposition  of  Recollection  ;  afterwards  receiving  a  certain  quiet  of 
the  powers,  while  love  is  in  full  activity ;  then  approaching  to 
Divine  union  in  all  the  powers,  first  actually,  or  "per  modum 
actus"  ;  then  habitually,  or  "  per  modum  habitus  "  ;  the  soul  being 
admitted  to  more  the  further  she  advances,  as  says  S.  Teresa,  "  Int 
Castle,"  M  6,  C  8. 

1  S.  Teresa,  "  Way  of  Perf.,"  C  28. 

-  F.  Baker,  "  S.  Soph.,"  T  i.,  S  3,  C  4. 


204  THE  LIFE  OF  CHARITY. 

speaks  to  us.  To  find  Him,  therefore,  we  must 
enter  into  our  own  interior.  Thus,  when  the 
Prophet  called  on  the  people  to  return  to  God,  he 
cried,  'Return,  transgressors,  to  the  heart.'1  And 
our  Lord  emphatically  says,  '  The  kingdom  of  God 
is  within  you.' " 

"  I  in  them,  and  thou  in  Me.  Abide  in  Me,  and 
I  in  you."  3  "Remember,  then,"  continues  S.  Teresa, 
"that  there  is  within  you  a  palace  of  surpassing- 
splendour.  For,  truly,  no  building  can  be  compared 
in  beauty  and  magnificence  with  a  pure  soul.  In 
the  midst  of  this  palace  dwells  the  great  King  who 
deigns  to  be  your  constant  guest.  And  here  He 
sits  upon  a  throne  of  priceless  value,  and  this  throne 
is  your  heart.  But  here  is  the  point.  We  on  our 
part  must,  with  a  full  and  hearty  determination, 
make  over  to  Him  entirely  this  interior  palace, 
so  that  He  may  deal  with  it  as  with  His  own 
property,  turning  out  and  putting  in  whatever  He 
pleases.  God  does  not  give  Himself  entirely  to 
us  till  we  give  ourselves  entirely  to  Him.  Without 
this  He  never  works  those  effects  in  the  soul,  which 
He  does  when  she  is  entirely  His,  without  any 
reserve  or  obstacle.  For  He  is  a  special  Friend  to 
order  and  propriety  ;  so  that  if  we  fill  this  palace 
with  rabble,  and,  instead  of  ornament,  disfigure  it 
with  trifles,  how  is  it  possible  that  our  Lord  can 
dwell  there  with  all  His  court  ?  It  is  as  much  as 
we  can  expect  if  He  stays  there  ever  so  short  a 
time,  in  the  midst  of  such  confusion."4 

From  this  it  appears  that  in  the  prayer  of  Re 
collection  the  soul  shuts  the  gate  to  external  things, 
and  retires  into  her  own  interior.  Here  she  finds 

1  Isaias  xlvi.  8. 

'2  Bishop  Ullathorne,  "  Groundwork,"  L  iii. 

:{  S.  John  xvii.  23  ;  xv.  4. 

4  S.  Teresa,  "Way  of  Perf.,"  C  28. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     205 

the  presence  of  God l  as  in  His  own  proper  mansion.'2 
There  He  lives,  enjoying  Himself  in  the  soul,  and 
the  soul  enjoying  itself  in  Him.  There  He  works 
as  a  Master-artist,  writing  His  law  of  love  in  the 
midst  of  the  heart ; 3  inscribing  His  own  Divine 
characters  on  the  soul;  taking  out  and  putting  in 
what  He  pleases  ;  speaking  to  it,4  drawing,5  teach 
ing,6  and  gradually  perfecting  it.  Can  it  be  that  we 
should  go  outside  in  search  of  strangers,  leaving 
our  Lord  to  stand  alone  within  us  ?  7  "  What  is  it 
thy  soul  seeks  in  external  things,  who  carries  within 
herself  so  secretly  the  kingdom  of  heaven  ?  " s 
Dear  Lord  God,  and  yet  Thou  sparest  us  !  Thou 
remainest  within,  loving,  courteous  Lord,  close  to 
us  in  our  disordered  chamber,  waiting  for  us  .till  we 
come  to  Thee ;  hasting  to  have  us  with  Thee,  ready 
again  to  speak,  to  work  within  us,  and  fill  us  with 
good  things !  Ah  !  "  what  an  abode  ought  that  to 
be  in  which  a  King  so  powerful,  so  wise,  so  pure, 
so  full  of  every  perfection,  delights  Himself!  "9 
"  We  should  try,  therefore,  to  disengage  ourselves 

"  The  presence  of  God  is  infinitely  more  advantageous  to 
the  soul  than  all  spiritual  books  collectively."— Rigoleu,  "  Div. 
Union,"  C  7. 

2  "  Mansionem  apud  eum  faciemus." — S.  John  xiv.  23. 

3  "  I  will  write  My  law  in  their  heart." — Jerem.  xxxi.  33. 

4  "I  will  hear  what  the  Lord  God  shall  speak  within  me."- 
Ps.   Ixxxiv.   8.     "Sometimes  the  soul  not  only  feels  that  God  is 
present,  but  also  hears  His  voice.     In  these  circumstances  pene 
trating,  piercing,  and  persuasive  lights  perform  the  office  of  words. 
God  sometimes  speaks  alone,  and  at  other  times  the  soul  converses 
in  her  turn.     This  conversation  is  carried  on  so  sweetly  and  secretly, 
that  no  sound  is  heard  to  interrupt  the  soul's  repose." — S.  Fran,  of 
Sales,  "  Love  of  God,"  vi.  1 1. 

5  "  No  man  can  come  to  Me,  except  the  Father,  who  hath  sent 
Me,  draw  him." — S.  John  vi.  44. 

6  "It  is  written,  They  shall   all   be   taught  of  God."— S.  John 
vi.  45. 

7  "  Ecce  intus  eras,  et  ego  foris." — S.  Aug.,  "  Conf. ,"  L  x.,  C  27. 

8  Suso,  "Etern.  Wisd.,"  C  9. 

9  S.  Teresa,  "Int.  Castle,"  C  i. 


206  THE  LIFE  OF  CHARITY. 

as  far  as  may  be  from  external  things,  that  we  may 
occupy  ourselves  more  easily  with  God  in  our  own 
interior.  And  even  when  engaged  with  external 
occupations,  we  should  often  turn  our  thoughts 
within,  if  it  be  only  for  a  single  moment.  The  mere 
act  of  calling  to  mind  what  a  Companion  we  have 
within  us  is  of  great  importance.  Let  us  be  con 
vinced  that  if  we  please,  we  need  never  be  separated 
from  His  sweet  company."  1 

S.  Teresa  tells  us  that,  by  means  of  this  prayer  of 
Recollection,  the  Divine  Master  forms  and  teaches 
the  soul  far  more  quickly  than  if  she  followed  any 
other  way  ;  that  He  leads  her  hereby  to  the  prayer 
of  Quiet ;  and  that  those  who  practise  it  may  rest 
assured  that  they  are  following  an  excellent  way; 
and  that  at  last  they  will  be  allowed  to  drink  at  the 
Fount  of  perfect  contemplation.2 

The  soul,  therefore,  enjoying  in  this  prayer  the 
presence  and  sweet  converse  of  the  Beloved,  and 
knowing  that  pure  love  is  the  bond  of  its  union, 
seeks  to  be  wholly  given  to  the  exercise  of  love  ; 
and  in  view  of  attaining  to  this,  begins  to  impose 
silence  on  the  other  powers,  viz.,  intellect,  memory, 
imagination,  and  senses ;  seeing  these  so  apt  in 
their  activity  to  be  downdrawing  to  the  spirit  in 
the  exercise  of  its  love.3  Now  it  is  that  the  soul  is 
touching  on  the  prayer  of  Quiet.  "  So  quiet  are  the 
faculties,"  says  S.  Teresa,  "  that  they  will  not  stir, 
feeling  that  love  alone  is  necessary,  and  that  aught 
else  disturbs  them  and  becomes  an  obstacle  to 
love.  When  the  will  perceives  herself  in  this  quiet, 
let  her  not  heed  the  understanding,  or  thought,  or 
imagination,  any  more  than  she  would  heed  a  fool. 

1  S.  Teresa,  "  Way  of  Perf.,"  C  28.  ~  Ibid. 

3  "  Tu  vero  sensus  relinque,  et  intellectuales  operationes,  et 
sensibilia  omnia,  et  intelligibilia  ;  ut  ad  unionem  Ejus  qui  supra 
scientiam  est,  assurgas." — Denis  Areop.,  "  Theol,  Myst.,"  i. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     207 

For  if  she  seek  to  carry  any  one  of  these  with  her, 
she  must  of  necessity  be  occupied  and  somewhat 
disquieted.  This  would  be  all  labour  and  no  gain, 
and  we  should  lose  what  our  Lord  gives  us  without 
labour.  For  here,  without  any  labour  of  the  under 
standing,  the  will  continues  loving,  as  it  were 
swallowing  the  milk  which  our  Lord  puts  into  her 
mouth,  and  enjoying  its  sweetness.  Let  her  not, 
then,  care  to  know  how  she  enjoys  or  what  she 
enjoys  :  for  if  she  contend  with  the  understanding, 
she  will  let  the  milk  fall  from  her  mouth,  and  so 
lose  that  divine  nourishment."1  "The  repose  now 
enjoyed  may  be  more  or  less  profound.  Sometimes 
it  increases  to  so  great  a  degree  that  all  the  powers 
of  the  soul,  except  the  will,  seem  inactive  and 
motionless.  The  soul  does  nothing  but  receive  the 
impression  of  the  happiness,  which  results  from  the 
presence  of  her  Beloved.  But  the  will's  movement 
is  sweet  and  easy.  It  does  not  disturb  the  soul's 
repose,  but  dilates  the  heart,  giving  the  delectation 
of  the  Divine  presence,  which,  in  its  turn,  brings 
content  to  the  soul  and  the  calm  of  repose."  *- 

"But,  of  ourselves,  we  must  not  allow  the  under 
standing  to  cease  from  its  acts.  It  is  God  who 
suspends  it,  by  putting  before  it  that  which  asto 
nishes  and  engages  it ;  so  that,  without  making 
any  reflections,  it  shall  comprehend  in  a  moment 
more  than  we  could  comprehend  in  many  years, 
with  all  the  efforts  in  the  world."3 

"  Alas !  my  Love,  Thou  art  far  above  all  other 
loves  !  Earthly  lovers,  however  greatly  they  may 
love,  must  needs  bear  to  be  distinct  and  separate 
from  each  other.  But  Thou,  O  unfathomable  Good 
ness  and  Fulness  of  Love,  meltest  away  into  Thy 

1  S.  Teresa,  "Way  of  Perf.,"  C  31. 

-  S.  Fran,  of  Sales,  "  Love  of  God,"  B  vi.,  C  7  and  8. 

3  S.  Teresa,  "  Life,  by  herself,"  C  12. 


2o8  THE  LIFE  OF  CHARITY. 

beloved's  heart,  and  in  virtue  of  Thy  being  all  in 
all,  pourest  Thyself  so  utterly  into  the  soul's 
essence,  that  no  part  of  Thee,  the  loved  one, 
remains  outside,  and  is  not  lovingly  made  one  with 
Thy  beloved."1 

As  repetition  of  acts  gradually  forms  a  corre 
sponding  habit,  so  the  soul  from  thus  repeatedly 
enjoying  the  Divine  presence  in  the  prayer  of 
Recollection,  and  strengthening  both  its  love  of 
God  and  mortification  of  self  in  the  prayer  of  Quiet, 
gradually  attains  to  the  habit  of  contemplation  and 
union,  whereby  God  gains  the  full  possession  of  His 
kingdom  within  us,  and  occupies  all  the  powers  of 
the  soul  as  His  own.  This  is  the  end  of  all  the 
exercises  of  the  contemplative  and  active  life,  the 
habitual  union  of  all  the  powers  of  the  soul  with 
God.2  Then  it  is  that  the  various  powers  which  in 
the  prayer  of  Quiet  stayed  their  activity  by  the 
cessation  of  their  acts,  in  order  that  the  fire  of  God's 
love  might  draw  all  the  soul's  energies  to  itself,  now 
being  themselves  perfused  with  its  influence,  return 
to  their  activity  with  a  new  and  Divine  principle ; 
and  the  soul,  as  S.  Gregory  says,  "  being  kindled  in 
contemplation,  gives  itself  more  perfectly  to  action."3 

1  Suso,  "  Life,  by  himself,"  C  54. 

-  Finis  totius  vitae  contemplative  et  activce  est  unio  cum  Deo 
habitualis,  per  Caritatem  perfecte  in  anima  regentem,  et  plene  in 
actibus  fluentem.  "Sic  homo  ad  apicem  perfectionis  Christiana,' 
in  hac  vita  assequibilis  in  via  unitiva  ascendit  ;  in  qua  totus  cum 
Deo,  inquantum  in  hac  vita  mortali  possibile  est  unitur.  Unit 
namque  via  unitiva  hominis  memoriam  cum  Deo,  ut  Illius  semper 
memor  sit.  Unit  ejus  intellectual  cum  Deo,  ut  de  Ipso  semper 
cogitet.  Unit  ejus  volitntateni  cum  Deo,  ut  Ilium  semper  amel. 
Unit  reliquas  hominis  potentias  cum  Deo,  qualenus  homo  earum 
actus  exercet  ex  amore  Dei,  et  quia,  et  quomodo  Deus  vult.  Ilsec 
unio  stabilis  est,  firma,  continua,  perpetua,  quantum  per  gratiam 
Divinam  in  hac  vita  fieri  potest."— Schram,  "  Theol.  Myst.," 
§162. 

3  "  Ut  per  hoc  quod  contemplativa  vita  mentem  accenderit,  per 
fecting  activa  teneatur." — S.  Greg.,  Horn.  14  in  Ezecli. 


NOURISHMENT  OF  CHARITY  BY  PRAYER.     209 

Thus  the  soul  which  had  abandoned  the  active  use 
of  its  powers,  for  the  sake  of  receiving  passively  the 
inpourings  of  God's  love,  now  that  the  Divine  fire 
has  spread  its  virtue  through    them,  and  engaged 
them  all  for  God,  recovers   their  use  and  returns 
to  ^  the  duties  of  active  life,  with  an  inward  Divine 
spirit,  which  renders  them  Christ-like  and  perfect.1 
"  Here,"  says  S.  Teresa,   "  the  active  and  contem 
plative  life  are  united.     Our  Lord  is  then  served  by 
all  the  faculties :  for  the  will  is  busy  at  her  work, 
and  continues  in  her  contemplation,  and  the  other 
two  powers  serve  as  Martha,  so  that  she  and  Mary 
walk  together.     This  is  no  act  of  ours,  it  is  super 
natural.     But  it  is  good  to  seek  for  more  solitude 
in  order  to  make  room  for  our  Lord,  and  let  His 
Majesty  work  as  in  His  own.     In  this  prayer  the 
soul  does  not  receive   the    Divine  nourishment  by 
swallowing  it  down  "  (as   in  the  prayer  of  Quiet), 
"but  she  finds  it  within  herself,  without  perceiving 
how  pur  Lord  puts  it  there.     Here  there  is  a  union 
of  all  the  three  powers,  and  He  that  created  them 
delights  them  and  employs  them  all."2 

"  In  the  state  of  union,  God  enters  into  possession 
of  the  powers  as  their  absolute  Lord,  guides  and 
governs  them  Himself  divinely  by  His  own  spirit 
and  will :  as  it  is  written,  <  He  who  is  joined  to  the 
Lord  is  one  spirit';  the  operations  of  the  soul, 
therefore,  in  this  state,  are  the  operations  of  the 
Holy  Ghost,  and  consequently  Divine."3  "O  God, 
Thou  givest  me  Thyself  to  be  mine,  whole  and 
undivided,  if  I  give  myself  to  Thee  whole  and 
undivided.  And  when  I  shall  be  thus  all  Thine, 

1  "A  vita  activa  proceditur  ad  vitam  cohtemplativam,  secundum 
ordinem  ^enerationis.      A   vita   autem   contemplativa   reditur    ad 
vitam  activam,  per  viam  directionis,  ut  scilicet  vita  activa  per  con- 
templationem  dirigatur."— S.  Thorn.,  2  2,  O  182,  Art.  4  ad  2 

2  O      T1^-^,.,,      «  1X7 _r  -r>       r     »    /-i    - 


2  S.  Teresa^  "Way  of  Perf.,"  €31. 


S.  John  of  the  Cross,  "Ascent  of  M.  Carm.,"  B  iii.,  C  r. 

O 


210  THE  LIFE  OF  CHARITY. 

Thou  enjoyest  Thyself  in  me,  and  I  enjoy  myself 
in  Thee.  Thus  Thou  art  in  me  and  I  in  Thee. 
And  when  we  love  what  is  good  in  one  another, 
this  is  nothing  else  but  the  love  of  Thee ;  and  if  I 
shall  abide  wholly  and  entirely  in  Thee,  as  it  is 
impossible  for  Thee  to  perish,  so  it  is  impossible 
for  me  to  perish.  And  in  this  union  I  have  no  need 
to  turn  away  from  creatures,  however  ignoble  they 
may  seem.  But  so  I  must  stand  in  the  midst  of  all 
creatures,  as  to  be  inclined  towards  them  without 
sensuality,  and  to  turn  away  from  them  without 
irksomeness  or  pain."1  "And  if  only  I  am  able  to 
attain  to  this,  namely,  to  stand  in  the  sight  of  our 
Lord,  having  all  things  in  common  with  Him  within 
a  pure  heart,  what  is  there  more  that  I  can  desire  ? 
'If  thou  shalt  abide  in  Me,'  saith  God  within  me, 
'  thou  wilt  be  able  to  do  without  everything,  and 
yet  thou  shalt  want  for  nothing.' " 

"Let  a  man,  therefore,  found  and  set  himself 
firmly  in  the  one  highest  and  Eternal  Good,  which 
no  accidents  can  reach ;  walking  continually  before 
the  face  of  God,  and  therein  looking  at  all  things 
according  as  the  One  Incommutable  Good,  in  which 
he  is  founded,  understandeth.  And  this  Wisdom 
will  be  a  companion  to  him  on  his  journey,  and  at 
home,  in  every  place,  and  at  all  times ;  a  never- 
failing  light  in  darkness,  a  pleasant  friend  to  con 
verse  with,  who  will  keep  him  gladsome  company 
at  times  of  silence  and  leisure  ;  an  inward  unction, 
lightening  every  trouble.  Guarded  by  the  friendship 
of  this  companion,  he  will  want  no  other,  but  will 
abound  within  in  all  things,  because  he  possesseth 
that  in  which  all  things  are.  And  in  his  poverty, 
i.e.,  because  he  is  destitute  of  worldly  things,  and 
because  all  things  are  destitute  of  him,  he  will  be 

1  "  Fiery  Soliloquy  of  the  Soul,"  C  15.  3  Ibid.,  C  2. 


NOURISHMENT  OF  CHARITY  BY  PRAYER,     211 

as  liberal  and  bounteous  inwardly  with  that  com 
panion  of  his,  as  if  he  were  lord  of  the  whole  world. 
This  is  the  straight  path  of  the  elect  of  God,  where 
the  naked,  formless,  and  incommutable  Truth  keepeth 
itself  in  the  highest  part  of  the  spirit,  and  showeth 
its  ineffable  riches.  Nor  do  I  look  from  below  at 
accidents  and  circumstances,  but  from  above  do  I 
look  at  all  things.  And  the  Truth  crieth  out  for  me 
with  a  terrible  voice  to  all  strange  things  that  are 
not  at  one  with  it,  l  Come  not  here,  for  the  place 
where  I  stand  is  holy  ground.'  And  It  teacheth 
me  ever  to  simplify  within  me  all  things  that  are 
from  without,  and  to  change  them  into  interior 
unity."  l 

"  Farewell  then,  all  things  else  that  disagree  with 
the  one  thing."  - 

1  "  Fiery  Soliloquy  of  the  Soul,"  C  23,  24.  '2  Ibid.,  C  34. 


CHAPTER  V. 

THE   DEVELOPMENT   OE   CHARITV   BY 
MORTIFICATION. 

"ALWAYS  bearing  about  in  our  body  the  mortifica 
tion  of  Jesus,  that  the  life  also  of  Jesus  may  be 
made  manifest  in  our  bodies." l  The  life  of  our 
Lord  upon  earth  was  a  life  of  perfect  Chanty,  for 
to  His  human  soul  was  communicated  the  fulness 
of  Divine  light  and  love.  "  In  Him  dwelleth  the 
fulness  of  the  Godhead  corporally."  -  But  because 
His  soul  received  the  fulness  of  Divine  Charity,  it 
was  necessary  that  it  should  be  wholly  subject  to 
the  Divinity,  as  the  recipient  before  the  ever-flowing 
fountain.  This  total  subjection  of  our  Lord's  human 
nature  to  the  Divine  may  be  called  the  "mortification 
of  Jesus."  For  although  His  human  faculties  were 
the  most  perfect  ever  formed  by  the  hand  of  God, 
yet  He  did  not  proceed  in  their  operations  "  accord 
ing  to  man,"  but  ever  "  according  to  God  " :  as  S. 
Augustine  says,  "  When  a  man  truly  lives,  he  lives 
not  according  to  himself,  but  according  to  God."3 
And  in  the  life  "  according  to  God "  resides  the 
perfection  of  man  ;  God  Himself  being  the  Fountain 
of  all  perfection,  and  man  the  recipient  thereof.  Our 
Lord,  therefore,  as  the  "perfect  man,"  was  in  perfect 

1  2  Cor.  iv.  10.  -  Col.  ii.  9. 

3  "Cum  homo  vivit  secundum  veritatem,  non  vivit  secundum 
seipsum,  sed  secundum  Ueum." — S.  Aug.,  "  de  Civ.  Dei,"  L  xiv., 
C4. 


THE  DEVELOPMENT  OF  CHARITY.         213 

subjection  to  God.  His  intellect  was  the  recipient 
of  Divine  knowledge  ;  His  will  of  Divine  love.  His 
soul  was  thus  as  clear  crystal,  reflecting  the  bright 
ness  of  the  Divinity,  the  Divine  Will  being  the 
ruling  principle,  and  the  Sacred  Humanity  the  perfect 
and  willing  instrument,  having,  indeed,  its  own  life 
and  operations,  yet  living  and  operating  in  loving 
subjection  to  God.  Our  Lord  Himself  points  to  this, 
when  He  says,  "I  do  nothing  of  Myself."1  "The 
words  that  1  speak  to  you,  I  speak  not  of  Myself; 
but  the  Father  who  abideth  in  Me,  He  doth  the 
works."  J  "  I  cannot  of  Myself  do  anything."  3 

Here  is  the  strength  of  perfect  Charity,  sustained 
by  perfect  mortification.  Perfect  Charity,  because 
the  Divine  love  and  will  reign  within  our  Lord's 
human  nature ;  perfect  mortification,  because  that 
human  nature  has  no  selfish  love,  no  inordinate 
movement,  but  lives,  loves,  and  acts  in  sweet  sub 
jection  to  the  Divine  Will.  Here  is  the  model  life, 
perfect  Charity  sustained  by  mortification.  "  Always 
bearing  about  the  mortification  of  Jesus,  that  the 
life  also  of  Jesus  may  be  manifest  in  our  mortal 
flesh."4 

In  pursuing  spiritual  life,  it  is  quite  requisite  to 
understand  clearly  the  "rationale"  of  mortification; 
for  truly  holy  writers  are  uncompromising  in  their 
view  of  it.  "  It  is  certain  that  everything  depends  on 
the  perfect  abnegation  of  thryself,"  says  S.  Catherine 
of  Siena.5  The  "  Imitation  "  measures  our  advance 
ment  by  our  mortification :  "  The  more  thou  dost 
violence  to  thyself,  the  greater  progress  wilt  thou 
make."(i  "Without  a  constant  study  of  mortifica 
tion,"  says  Blosius,  "a  man  cannot  make  progress, 

1  S.  John  iv.  28.  "  S.  John  xiv.  10. 

*  S.  John  v.  30.  l  2  Cor.  iv.  10. 

•'  S.  Cath.  Sien.,  "Dial,  on  Consum.  Perfection." 
6  "Imit.,"  Bi.,  C  25  fin. 


214  THE  LIFE  OF  CHARITY. 

turn  where  he  may."1  "Nor  is  it  so  much  by  our 
own  endeavours,  as  by  the  resignation,  mortification, 
abnegation,  and  losing  of  ourselves  that  we  shall 
reach  perfection."^  "  We  must  die,  that  God  may 
live  in  us,"  says  S.  Francis  of  Sales ;  "  it  is  im 
possible  for  us  to  attain  to  union  with  God  by 
any  other  means  than  mortification." B  Moreover, 
S.  Paul  makes  no  compromise  between  the  old  and 
the  new  man.  We  are  simply  to  put  off  one,  and 
put  on  the  other.4  And  our  Lord's  injunction  to 
all  who  would  follow  Him  is  that  of  general  self- 
denial  :  "  If  any  man  will  come  after  Me,  let  him 
deny  himself."5 

Let  us  remember,  then,  that  the  soul  of  man  is 
the  proper  domain  of  God.  "The  kingdom  of  God 
is  within  you." 6  God's  design  is  to  dwell  within 
us,7  to  fill  our  capacities,  to  govern  us,  to  work 
within  us.  But  since  the  first  revolt  of  our  nature 
from  its  allegiance  to  God,  the  domain  of  man's 
soul  has  been  invaded.  The  powers  of  evil  have 
entered  within  us,  and  made  our  faculties  their 
strongholds.  The  will,  the  intellect,  the  memory, 
the  imagination  and  senses,  have  been  drawn  from 
the  Divine  subjection,  and  occupied  by  the  opposing 
forces  of  the  world,  the  flesh,  and  the  devil.  Life 
has  gone  on,  and  repeated  acts  have  formed  our 
habits.  Had  our  acts  been  those  of  Divine  know 
ledge  and  love,  we  might  now  be  in  a  disposition  to 
be  occupied  divinely.  But  if,  by  a  repetition  of  con 
trary  and  imperfect  acts,  evil,  human,  selfish,  imper 
fect  habits  have  been  formed,  the  soul  is  thereby 
occupied,  and  God's  rights  within  it  are  so  far 

1  Blosius,  "  Instit.  Spir.,"  C  2,  §  5. 
-  Thauler,  Serin.  Dom.  5  p.  Pasc. 

3  S.  Fran,  of  Sales,  "Conferences,"  Conf.  20,  "Intention,"  &c. 

4  Eph.  iv.  22.  5  S.  Matt.  xvi.  24. 
15  S.  Luke  xvii.  12. 

7  "I  will  dwell  in  them,  and  walk  among  them." — 2  Cor,  vi.  16. 


THE  DEVELOPMENT  OF  CHARITY.         215 

supplanted.  How,  then,  can  God  occupy  His  own, 
when  it  is  thus  estranged  from  Him  ?  The  oppos 
ing  forces  that  have  gathered  within  our  powers 
must  be  driven  back.  The  objects  crowding  in 
upon  the  faculties  must  be  forbidden  entrance.  The 
soul  must  be  released  from  all  this  foreign  servitude, 
and  left  unencumbered  and  free.1  Then  let  it  turn 
with  a  single  and  full  heart  to  God,2  yielding  its 
homage  to  Him,  and  beg  Him  to  establish  His 
reign  within  it,  deposing  the  natural  use  of  its 
powers,  which  have  betrayed  it  into  the  hands  of 
its  enemies;  and  taking  henceforth  the  Divine  will 
and  love  for  its  one,  consistent  moving-principle, 
by  which  the  faculties,  senses,  and  members  will  be 
divinely  governed,  and  the  whole  man  be  brought 
into  order  under  God.  This  is  the  very  work  of 
mortification.  God  sets  His  throne  within  the  king 
dom  of  the  soul,3  and  rules  the  will  by  His  own 
virtue  of  Charity.  Under  the  will  move  the  other 
powers,  so  that  Charity,  by  governing  the  master- 
faculty,  gains  dominion  over  the  rest.4  Her  aim  is 
to  be  the  one  presiding  power  in  the  soul,  that  the 
kingdom  of  God  within  may  be  undivided.  To 
attain  to  this  she  sees  the  necessity  of  reducing  the 
natural  man  to  subjection.  For  as  long  as  we  live, 
love,  judge,  and  move  by  our  own  active,  natural 
principle,  our  spirit  is  not  Divine,  but  human.  But 

1  ''  Of  what  advantage  are  wings  to  an  eagle  when  its  foot  is 
chained?"  This  shows  how,  if  we  are  to  rise  to  God  by  Prayer, 
we  must  be  released  from  attachments  by  Mortification.  "  As  long 
as  anything  holds  me,  I  cannot  freely  fly  to  Thee." — "  Imit,"  B  iii., 
€31.  Thus  Prayer  and  Mortification  appear  again  as  the  two 
necessary  instruments  of  Perfection,  both  serving  towards  the  union 
of  perfect  Charity:  Mortification,  by  keeping  down  the  flesh; 
Prayer,  by  lifting  up  the  spirit. 

3  "Woe  to  them  that  are  of  a  double  heart." — Ecclus.  ii.  14. 

J  "  Ponam  in  te  thronum  Meum." 

"  Caritas  est  regula,  rcctificans  voluntatem,  qua  rcctiiicata  tola 
anima  recte  vivit."— S.  Bonav.,  "  Centiloq.,"  P  3,  S  40. 


216  THE  LIFE  OF  CHARITY, 

this  is  a  direct  impediment  to  the  reign  of  God 
within  us,  since  "he  who  adheres  to  the  Lord  is 
one  spirit."1 

It  is  clear,  therefore,  that  Charity  must  not  only 
be  a  living  principle  of  love  to  God,  rising  upwards 
to  Him  in  the  ways  of  prayer :  it  must  become  at 
the  same  time  the  principle  of  "  holy  hatred,"2  by 
descending  to  the  mortification  of  the  natural  man 
in  his  "fleshly  loves  and  fears,"  knowing,  as  S. 
Augustine  says,  that  if  we  hate  rightly,  we  love.3 
Charity  is  the  bond  of  union  between  God  and 
man.  It,  therefore,  has  a  "  higher  beholding  "  and 
a  "lower  beholding."  The  higher  beholding  is  of 
God,  in  the  way  of  prayer.  The  lower  beholding 
is  of  self,  in  the  way  of  mortification.  And  there 
is  the  "higher  stirring"  and  the  "lower  stirring." 
The  higher  is  that  of  Divine  love,  spreading  its 
virtue  in  the  soul,  by  ardent  acts,  developing  the 
habit.  The  lower  is  that  of  fleshly  loves  and  fears, 
working  in  the  natural  man ;  and  these  are  the 
matter  for  mortification.  The  natural  man  must 
die,  that  the  spiritual  man  may  live.  "Verily, 
until  all  fleshly  loves  and  fears  be  cast  out,  a  soul 
can  never  feel  the  burning  love  of  God,  nor  have 
the  homeliness  of  His  gracious  presence,  nor  a  clear 
sight  of  spiritual  things.  Thou  must  hate,  there 
fore,  all  fleshly  loves  and  fears  in  thy  heart  without 
ceasing,  for  with  the  precious  liquor  of  God's  love 
only  may  thy  soul  be  filled,  and  with  none  other."4 
In  view  of  understanding  in  general  the  work  of 

1  i  Cor.  vi.  17. 

2  "  The  soul,  seeing  that  her  own  sensuality  is  the  root  of  all  sin, 
and  the  cause  of  her  separation  from  her  supreme  end,  conceives  a 
certain  '  holy  hatred  '  of  her  own  inclinations,  and  a  desire  to  kill 
the  root  of  them,  which  is  self-love." — S.  Cath.  Sien.,  "Hist.,"  A. 
T.  Drane,  C  4. 

•'  "  Si  bene  oderis,  tune  amasti." — S.  Aug.,  Tract  51  in  Ep.  Joan. 
4  Hilton,  "Scale  of  Perf.,':  P  3,  C  I  ;  P  I,  C  17  ;  P  2,  C  3. 


THE  DEVELOPMENT  OF  CHARITY.         217 

mortification,  we  may  refer  to  the  diagram,  p.  37. 
We  see  in  Fig.  I  Charity  resident  in  the  soul,  but 
hindered  in  her  life  and  operations  by  the  hold 
which  the  natural  man  retains  in  all  the  ramifica 
tions  of  his  Cupidity.  Our  plan  must  be  to  seize 
upon  the  higher  love  of  Charity,  and  by  her  power 
to  renounce  the  lower  self-moving  principle  of 
Cupidity,  till  all  her  miseries  are  dispersed,  and  the 
soul,  as  a  pure  crystal  before  the  sun,  reflects  the 
brightness  of  the  Divine  light  and  love,  as  shown  in 
Fig.  2  ;  which  is  only  saying,  in  other  words,  that  we 
are  to  "  put  oft'"  the  old  man  and  "  put  on  "  the  new 
man — Charity  and  Cupidity  being  their  respective 
moving-principles.  It  is  only  when  mortification 
has  done  its  full  work,  here  or  in  Purgatory,  that 
the  soul  will  be  able  to  reflect  the  purity  of  the 
Divine  likeness,  and  thus  be  fitted  for  its  eternal 
union  with  God.  We  see  from  this  how  effectually 
mortification  brings  the  soul  onwards  to  perfection, 
by  ridding  us  of  the  opposing  elements  to  perfect 
inward  purity  and  Charity,  as  the  grain  of  wheat 
rises  not  to  life  except  it  die  first.1 

Truly,  in  the  ridding  ourselves  of  these  opposing 
elements  lies  the  arduous  work  of  mortification. 
And  yet,  without  this,  there  is  no  possibility  of 
getting  to  perfection.  The  work  of  our  perfection 
is  the  work  of  transformation  to  the  Divine  likeness 
by  perfect  Charity.2  But  transformation  implies  the 
expulsion  of  all  contrary  qualities,  as  we  see  in  the 
action  of  fire  upon  wood.  "The  difficulty  is  not 
in  introducing  a  new  form  into  the  matter,  but  in 
disposing  the  matter  to  receive  it.  See  how  active 
the  fire  is  in  drying  up  the  moisture  of  the  wood. 
See  the  thick  smoke  it  sends  forth,  and  the  time  it 
takes  to  dispose  it  to  burn.  But  as  soon  as  the 

1  S.  John  xii.  24. 

2  "  In  camdeni  imainnem  transfer mamur." — 2  Cor.  iii.  18. 


2i8  THE  LIFE  OF  CHARITY. 

wood  has  all  the  dispositions  that  are  necessary,  it 
presently  takes  fire,  and  is  easily  consumed.  It  is 
the  same  with  us.  All  the  difficulty  consists  in 
taking  from  our  passions  their  strength  and  green 
ness  ;  in  mortifying  our  appetites,  in  withdrawing 
ourselves  from  outward  things.  If  we  can  but  com 
pass  this,  the  rest  will  cost  us  nothing.  Our  soul 
will  of  itself  move  to  God,  and  delight  in  conversing 
with  Him.  '  Similis  simili  gaudet,'  But  he  who 
applies  himself  to  mortification  hereby  spiritualises 
himself,  rendering  himself  in  some  manner  like  to 
God ;  and  God  reciprocally  delights  to  converse 
and  communicate  with  him.  But  when  the  heart 
is  filled  with  passions,  when  we  are  still  attached  to 
creatures,  pleasing  ourselves  in  worldly  conversa 
tion,  loving  our  own  ease  and  satisfaction,  we  are 
then  so  far  from  resembling  God  that  we  find  it 
hard  to  converse  with  Him,  taking  no  pleasure  but 
in  earthly  things,  because  of  the  likeness  we  have 
unto  them  :  Facti  sunt  abominabiles  sicut  ea  quae 
dilexerunt."  l 

To  this  let  us  add  the  following  from  Lewis  of 
Granada :  "  All  that  is  contrary  or  dissimilar  to  God 
is  also  opposed  to  His  love.  For  as  it  is  the  nature 
of  this  love  to  unite  the  soul  with  God  and  trans 
form  it  in  Him,  and  as  union  presupposes  a  likeness 
between  the  things  to  be  united,  it  follows  that 
everything  which  hinders  this  likeness,  hinders  also 
union,  and  therefore  love.  Thus  we  see  that  fire 
does  not  unite  with  water,  because  they  are  contrary. 
Nor  does  water  unite  with  oil,  because,  though  not 
contrary  to,  it  is  unlike  it.  So,  whoever  desires 
Divine  love  must  necessarily  cast  from  his  soul  not 
only  all  mortal  sins  which  are  diametrically  opposed 
to  this  love,  but  also  all  imperfections,  and  every- 

1  Rodriguez,  "Christian  Perfection,"  Tr.  on  "Mortification," 
C  i. 


THE  DEVELOPMENT  OF  CHARITY.         219 

thing  that  is  unlike  to  God ;  that  thus  the  soul  may 
be  united  to  Him  and  like  to  Him."1  Hence  the 
same  author  tells  us  that  one  unmortified  inclination 
is  enough  to  hinder  our  perfection  :  2  which  is  indeed 
self-evident,  since  it  is  plain  that  imperfection  is  in 
compatible  with  perfection.  "  Whoever  then,"  says 
he,  "  aspires  to  perfection,  let  him  make  this  rule  to 
himself,  that  he  have  neither  eyes,  nor  ears,  nor 
tongue,  except  to  God  alone  and  His  service,  en 
deavouring  to  reject  everything  that  does  not  help 
to  this  end."8 

Here  we  see  the  indispensable  necessity  of  be 
coming  mortified  men.  Mortification  rids  us  of  the 
hindrances  to  God ;  it  removes  from  us  all  that 
is  opposed  and  unlike  to  Him.  When  this  is 
effected,  the  soul  goes  to  God,  as  to  its  proper 
object ;  as  the  steel  freed  from  every  fetter  flies  to 
the  magnet.  Nor  can  anything  approach  to  one 
extreme,  except  in  so  far  as  it  recedes  from  the 
other,4  and  when  it  reaches  the  point  to  which  it 
tends,  it  is  then  completely  withdrawn  from  the 
other.  "  If,  therefore,  a  man  tend  to  God,  he  cannot 
attain  to  Him  except  by  leaving  himself.  Wood 
cannot  become  fire  except  by  losing  its  old  form, 
and  yielding  up  everything  contrary  to  the  fiery 
element.  Nor  can  man,  conceived  in  sin,  and  en 
compassed  with  flesh  and  blood,  attain  to  a  trans 
formation  in  Divine  sanctity  and  purity,  except  by 
relinquishing  everything  that  hinders  his  conformity 
hereto." 

"  But  these  impediments  being  removed  by  mor 
tification,  the  spirit  forthwith  springs  into  life  and 

1  Lewis  of  Gran.,  "de  perfect,  amoris  Dei,"  P  I,  C  10. 

2  Ibid.,  P  i,  C  5.  3  Ibid.,  P  i,  C  14. 

"  In  omni  motu  duo  tantum  sunt  termini ;  unus  a  quo,  alter  ad 
queni.  Nee  aliquid  ad  unum  accedere  potest,  nisi  prius  recedat  ab 
altero." — Lewis  de  Gran.,  "de  perfect,  amoris  Dei,"  P  i,  C  2. 


220  THE  LIFE  OF  CHARITY. 

vigour,  disposed  at  once  to  go  to  God,  and  God  to 
come  to  it.  For  as  a  stone,  unhindered,  falls  down 
wards  to  its  natural  place,  so  the  soul  as  a  spiritual 
substance,  freed,  from  earthly  ties,  rises  on  high  to 
spiritual  things,  as  agreeing  with  its  nature.  And 
the  difficulty  here  is,  not  in  the  rising  to  Divine 
love,  which  is  an  exercise  of  incredible  sweetness, 
but  in  removing  from  the  soul  the  impediments 
hereto."1 

To  what  then  shall  we  compare  the  soul  that 
chooses  to  live  on  in  the  indulgence  of  the  natural 
man,  gratifying  itself  by  a  number  of  attachments 
and  desires,  eager  for  the  pleasures  of  sense,  seeking 
to  satisfy  itself  with  perishable  love  ?  It  is  like  a 
traveller  on  a  long  journey,  whose  eyes  are  clouded 
with  dust,  so  that  he  sees  not  the  glorious  sun  above 
him;  whose  feet  are  clogged  with  heavy  earth; 
whose  hands  are  entangled  in  the  meshes  of  a  slimy 
net.  How  deplorable  is  his  condition  !  How  sad 
and  weary  his  progress !  Can  he  possibly  reach 
his  end  in  this  unhappy  plight  ?  And  what  is  the 
cause  of  it  all?  He  is  simply  fettered  with  impedi 
ments.2  Let  him  but  get  rid  of  them,  and  he  is  a 
healthy  man,  able  to  run  on  his  way  rejoicing. 

This  is  the  figure  of  a  soul  trying  to  advance  to 
God  without  mortification.  What  is  it  that  clouds 
our  spiritual  vision,  and  hinders  as  by  a  curtain  the 
eye  of  the  soul  from  seeing  with  Divine  light  the 
things  of  God  ?  The  mind  is  shrouded  with  the 
veil  of  creatures  around  it,  and  darkened  with  their 
images;3  "  and  although  the  object  may  be  good, 

1  Lewis  dc  Gran.,  "  clc  perfect,  amoris  Dei,"  C  2. 

"  "  Everything,  according  to  the  inclination  thou  hast  to  it, 
cleaveth  to  thee  more  or  less." — "  Imit.,"  B  iii.,  C  27. 

3  "  Earthly  images  cannot  but  be  downdrawing  and  obscuring  to 
the  soul,  being  so  thick,  gross,  and  heavy  in  comparison  of  the 
spirit  to  which  they  cleave.  By  this  may  be  seen  how  great  an 
evil  the  least  incumbrance  is,  and  how  easily  it  is  incurred  ;  the 


THE  DEVELOPMENT  OF  CHARITY.         221 

yet  our  affection  for  it  is  not  so.  For  a  sheet  of 
gold  before  the  eyes  hinders  the  sight  no  less  than 
a  sheet  of  lead." l  So  that  if  the  mind  be  entangled 
with  a  creature,  even  though  in  itself  good,  the 
sight  of  God  is  thereby  intercepted.  Mortification  is 
needed,  the  mortification  of  the  mind  and  memory, 
by  which  we  free  ourselves  from  a  useless  engage 
ment  with  creatures,  that  thus  the  Divine  light  may 
shine  unimpeded  in  our  souls.2 

What  is  it  again  that  hinders  us  from  advancing 
speedily  in  the  way  of  God,  rejoicing  in  our  course, 
going  from  virtue  to  virtue  ?  Our  steps  are  clogged 
by  attachments  to  earth.  We  are  drawn  down  and 
held  captive  by  the  gratifications  of  sense.  "And 
how  can  a  man  direct  the  powers  of  his  soul  to  the 
wondrous  things  of  God  who  is  full  of  the  love  of 
earthly  things ;  who  has  his  intellect,  will,  memory, 
affections,  imaginations,  senses,  and  thoughts,  im 
mersed  in  and  captivated  by  them  ?  Where  will 
the  love  of  God  find  in  him  a  place  vacant  and 
disengaged  ?  "  3  The  affections  must  be  released 
from  the  trammels  that  entangle  them,  then  the 
soul  can  advance  to  God  ;  but  at  present  it  is  held, 
and  .weighed  down  by  the  things  of  earth.  "  We 
must  give  creatures  their  dismissal,  if  we  wish  to 
attain  to  the  sovereign  good."4  "Man  cannot 
become  partaker  of  the  Divine  nature,  unless  he 

great  difficulty  of  the  spiritual  art  lying  in  the  riddance  of  the  soul 
from  such  incumbrances,  by  its  denudation  and  simplification." — F. 
Baker,  Preface  to  "  Div.  Cloud."  Hence  "  contemplative  souls," 
says  S.  Gregory,  "turn  inwards  to  themselves  :  not  drawing  with 
them  the  shadows  of  corporal  things,  but  rising  to  the  Divine  light, 
they  shut  their  eyes  to  images  of  earth.'' — S.  Greg.,  "  Moral.,"  L  vi., 
C  17. 

1  Lewis  of  Gran.,  "  de  perfect,  amor.  Dei,"  C  7. 

-  "  Qui  videt  Deum,  eo  ipso  moritur,  ne  amove  teneatur." — S. 
Greg.,  "  Moral.,"  L  xviii.,  c.  ult. 

3  Lewis  of  Gran.,  "de  perf.  amor.  Dei,"  C  4. 

4  Thauler,  Serm.  Dom.  5  p.  Pasc. 


222  THE  LIFE  OF  CHARITY. 

transcend  in  mind  and  heart  all  created  things, 
and  himself  also."1  Let  Charity  then  proceed  in 
her  work.  She  is  the  ruling  power,  and  to  her 
belong  the  possession  and  governance  of  the  soul. 
Let  her  take,  therefore,  the  soul's  affections  to 
herself,  and  deny  them  to  the  natural  man.  This 
is  mortification.  It  relieves  the  soul  of  the  heavy 
entanglements  of  creatures  that  encumber  its  path, 
and  enables  it  to  go  forward  in  liberty  and  joy. 

What  is  it,  in  fine,  that  so  hinders  our  powers  of 
activity  in  the  love  and  service  of  God  ?  In  things 
that  please  nature,  we  find  plenty  of  scope  for 
energy  and  interest.  Why  are  not  the  energies  of 
the  soul  devoted  to  spiritual  things  ?  The  reason 
is  clear.  The  poor  soul  is  entangled  with  a  multi 
tude  of  desires,2  and  fond  loves,  and  images  of 
earth,  that  use  up  its  energies,  and  waste  its  time, 
and  tire  its  mind,  and  defile  its  heart,  and  weaken 
its  spirit.  How  can  it  hope,  as  long  as  it  is  thus 
enslaved,  to  enjoy  the  "  happy  prerogative  of  a  free 
mind,"  and  the  "  grace  of  a  delightful  familiarity 
with  God/' 3  that  will  enable  it  to  serve  Him  readily, 
lovingly,  and  equally  in  all  things  ?  Let  it  extricate 
itself  from  the  meshes  of  these  earthly  miseries  that 
are  entangling  and  enervating  its  powers.  But  how 
is  it  delivered  from  them  ?  By  the  mortification 
which  Charity  imposes  on  it.4  Charity  claims  the 
entire  soul  for  God  alone,  and  so  rules  the  natural 
man  into  order.  It,  therefore,  takes  in  hand  the 
sword  of  mortification,  and  with  it  slays  these 

1  "  Non  potest  homo  Divinse  censors  naturae  fieri,  nisi  seipsum 
et    omnia   creala    mente    et    affectu    transcendat."  — Card.    Bona, 
"  Manuduc.,"  fin. 

2  "  What  we  most  require  for  our  spiritual  growth  is  the  silence 
of  the  desire  before  God  ;  the  language  He  most  listens  to  is  that  of 
silent  love." — S.  John  of  the  Cross,  "  Maxim.,"  285. 

3  "  Imit.,"  B  iii.,  C  26  and  37. 

4  Caritas  est  principium  mortificans. 


THE  DEVELOPMENT  OF  CHARITY.         223 

"  fleshly  likings  that  keep  a  man  far  from  the 
inward  savour  of  the  love  of  God,  and  from  the 
clear  sight  of  spiritual  things."1  Thus  the  bonds 
that  held  the  soul  captive  are  broken,  and  the 
spirit  is  free  for  the  exercises  and  occupations  of 
God's  love.  "  Laqueus  contritus  est,  et  nos  liberati 
sumus."2 

When  mortification  has  done  its  work,  the  soul 
attains  to  the  happy  state  of  disengagement  and 
liberty  of  spirit,  by  which  it  is  detached  from  all 
irregular  desire  and  love  of  creatures,  and  lives 
with  God  in  a  sweet  unchanging  disposition  of 
Divine  Charity.  This  "  perfect  divestment  of  our 
selves,"  says  Surin,  "is  the  last  disposition  needed 
for  entering  the  Divine  solitude,  whither  grace  draws 
us,  and  where,  finding  no  bounds  but  God  Himself, 
who  has  no  limit,  we  shall  enjoy  immense  liberty."3 
With  liberty  comes  alacrity  of  spirit,  which  makes 
the  soul  swift  and  joyful  in  the  service  of  the  Divine 
Lover,  and  to  which  S.  Paul  exhorts  us  when  he 
says,  "  Rejoice  in  the  Lord  always."  4  "  Such  souls," 
as  S.  Teresa  says,  "  neither  fear  nor  covet  anything 
on  earth.  Afflictions  do  not  disturb  them,  nor 
pleasures  elate  them ;  in  fine,  nothing  can  rob  them 
of  their  peace,  since  it  depends  on  God  alone ;  and 
since  nothing  can  deprive  them  of  God,  the  fear  of 
losing  Him  can  alone  disturb  them.  Everything 
else  in  the  world  is  in  their  eyes,  as  if  it  were  not ; 
because  it  neither  gives  nor  takes  away  their  joy."5 

In  regard  to  the  practice  of  mortification,  a  refer- 

1  Hilton,  "  Scale  of  Perf.,"  P  3,  C  8.     The  position  of  LOVE  in 
the  soul,  and  the  way  in  which  it  "slays"  all  opposing  elements, 
are  principal  points  in  Hilton's  "  Scale,"  and  treated,  as  usual,  in 
his  masterly  and  captivating  style. —  Vid.  "  Scale  of  Perfection,"  P  3, 
C  7?  £c. 

2  Ps.  cxxiii.  7. 

3  Surin,  "  Letter  to  M.Jean,"  V.  ii.,  Letter  9. 

4  Philip,  iv.  4.  5  S.  Teresa,  "Found.,"  C  5. 


224  THE  LIFE  OF  CHARITY. 

ence  again  to  the  diagram  (p.  37)  will  help  us  in 
understanding  what  our  general  method  should  be. 

Charity,  be  it  remembered,  is  our  moving-prin 
ciple.  But  when  we  look  into  our  souls  (as  in  Fig. 
I  of  the  diagram),  we  see  there  the  rival  love  of 
Cupidity,  which  seeks  also  to  be  a  moving-principle 
within  us.  All  the  appetites,  passions,  and  other 
imperfect  habits  that  are  matter  for  mortification 
are  seen  to  be  the  offspring  of  Cupidity  or  self-love, 
which,  as  S.  Thomas  tells  us,  is  the  root  and  cause 
of  all  our  evils.1  So  that  if  Charity  can  but  become 
the  ruling  power  within  us,  and  declare  war  against 
Cupidity,  by  destroying  this  main  trunk,  all  the 
branches  perish  with  it. 

Divine  love,  therefore,  becomes  the  mortifying 
principle  to  self-love,  "  slaying  all  sins  in  the  sou], 
and  reforming  it  in  virtues."5  But  the  work  is 
gradual.  Again  and  again  we  are  found  lapsing 
on  the  ways  of  the  natural  man,  and  we  have  to 
own  with  the  Apostle,  "  To  will  is  present  with  me, 
but  to  accomplish  I  find  not."  3  Let  us,  however, 
put  ourselves  in  the  way  to  the  "  perfect  work," 4 
and  undertake  it  fully  in  "  preparation  of  heart." 
"  Thy  ear  hath  heard  the  preparation  of  their 
heart."5 

As  soon,  then,  as  Charity  perceives  Cupidity 
moving  by  any  of  the  appetites  and  passions, 
for  its  own  selfish  pleasure,  it  at  once  applies 
the  pruning-knife  of  mortification.  "  The  time  of 
pruning  has  come." 6  "  But  believe  me,"  says 
S.  Bernard,  "  what  you  prune  will  spring  afresh. 

1  "  Inordinatus  amor  sui  est  catisa  omnis  peccati.     Propter  hoc 
enim  homo  vel  appetit  bona,  vel  fugit  mala,  quia  am  at  seipsum."— 
S.  Thorn.,  i  2,  Q  77,  Art.  4  in  c  &  ad  3. 

2  Hilton,  "  Scale,"  P  3,  C  6.  3  Rom.  vii.  18. 

4  "  Patience  hath  a  perfect  work  ;  that  you  may  be  perfect  and 
entire,  failing  in  nothing." — S.  James  i.  4. 

5  Ps.  ix.  17.  6  Cant.  ii.  12. 


THE  DEVELOPMENT  OF  CHARITY.         225 

What  you  banish  will  return.  What  you  quench 
will  be  rekindled.  What  you  lull  will  rise  again. 
It  is  little,  therefore,  to  have  pruned  once.  We 
must  prune  often  ;  nay,  if  possible,  always.  For 
if  you  deceive  not  yourself,  you  will  always  find 
something  to  prune.  The  time  of  pruning,  then, 
for  us  is  always,  as  the  need  is  also."1  Thus  are 
we  reminded  by  this  great  Father  of  our  constant 
need  of  mortification.  And  what  is  it  all,  but 
giving  the  Divine  Master  the  rightful  place  in  His 
own  home,  and  putting  the  servants  in  due  sub 
jection  to  Him  ?  "  Lord,  I  have  loved  the  beauty 
of  Thy  house."'  The  soul  of  man  is  the  house 
of  God.  "The  temple  of  God  is  holy,  which  you 
are."3  Let  our  Lord  possess  His  own,  and  "let 
all  that  is  within  me  praise  His  holy  name,"4  by 
a  loving  and  ready  service.  Mortification  is  simply 
needed  to  effect  this  :  to  put  the  servants,  viz.,  our 
powers  and  senses,  into  loving  subjection  to  the 
Divine  Master.  "  You  call  Me  Master  and  Lord  ; 
and  you  say  well,  for  so  I  am."5  Hence  the  same 
doctrine  of  mortification  has  been  handed  down  to 
us  from  the  early  days  of  the  Fathers  of  the  desert. 
"  It  is  to  little  purpose,"  said  the*  Abbot  Abraham, 
"  for  a  Religious  to  have  renounced  all  things  at 
the  commencement  of  his  conversion,  if  he  does 
not  persevere  in  this  disposition,  and  renounce  them 
every  day."6  Thus  of  the  Cenobites,  the  Abbot 
Piammon  said  :  "  They  renew  each  day  their  first 

1  "  Credite  mihi :  et  putata  repullulant :  et  effugata  redeunt  :  et 
reaccenduntur  extincta  :  et  sopita  denuo  excitantur.  Parum  est 
ergo  semel  _  putasse.  Scepe  putandum  est;  imo,  si  fieri  possit, 
semper :  quia  semper  quod  putari  oporteat,  si  non  dissimulas,  in- 
venis.  Nobis,  Fratres,  putationis  semper  est  tempus,  sicut  semper 
est  opus." — S.  Bern.,  Serm.  58  in  Cant. 

-  Ps.  xxv.  8.  3  i  Cor.  iii.  17. 

4  Ps.  cii.  i.  s  g_  john  xiii   I3 

6  Cassian,  "Conf.,"  xxiv.,  C  2, 


226  THE  LIFE  OF  CHARITY. 

renunciation ;  not  only  of  that  which  they  possessed, 
but  also  of  themselves."  l  We  remember,  too,  how 
S.  Augustine  measures  the  development  of  Charity 
by  the  mortification  of  Cupidity.  "  The  nourish 
ment  of  Charity,"  says  he,  "  is  the  diminution  of 
Cupidity.  Whoever,  therefore,  will  strengthen  his 
Charity,  let  him  strive  constantly  to  resist  his 
Cupidity."2  Because  as  the  natural  man  dies  by 
mortification,  the  spiritual  man  is  enabled  to  live ; 
according  to  S.  Paul's  words  :  "  If  you  live  according 
to  the  flesh,  you  shall  die ;  but  if  by  the  spirit  you 
mortify  the  deeds  of  the  flesh,  you  shall  live." 3  How 
well  does  S.  Gregory  teach  us  to  join  inner  mortifi 
cation  to  outward  renunciation,  in  order  to  be  able 
to  attain  to  God.  "  It  suffices  not,"  he  says,  "  to 
leave  our  possessions,  unless  we  leave  also  our 
selves.  If  a  man  leave  not  himself,  he  reaches  not 
to  God.  Nor  will  it  avail  him  to  stretch  beyond 
himself,  if  he  slay  not  that  which  is  within  him. 
Hence  holy  men  strive  to  renounce  their  desires, 
to  leave  the  tumult  of  useless  cares,  and  the  clamour 
of  outward  distractions,  by  taking  in  hand  the  sword 
of  mortification.  And  as  they  put  on  the  strength 
of  God,  they  yield  up  their  own.  And  as  they 
advance  to  eternal  things,  they  bid  adieu  to  things 
temporal.  But  then  it  is  that  we  attain  to  God, 
when  we  wholly  die  to  ourselves."4 

1  Cassian,  "Conf.,"'  xviii.,  C  7. 

2  "  Nutrimentum  Caritatis  est  imminutio  Cupiditatis.     Quisquis 
ergo  earn  nutrire  vult,  instet  minuendis  Cupiditalibus." — S.  Aug., 
"de  div.  Qusest.  oct.  tr.,"  Q  36. 

3  Rom.  viii.  13. 

4  "Nee  sufficit  nostra  relinquere,  nisi  relinquamus  et  nos.     Quia 
nisi  quis  a  semetipso  deficiat,  ad  Eum  qui  super  ipsum   est,  non 
appropinquat.     Nee  valet  apprehendere  quod  ultra  ipsum  est,  si 
nesciret  mactare  quod  intra  est.      Unde  sancti  viri  ab  importunitate 
desideriorum  temporalium,  a  tumultu  inutilium  curarum,  a  clamore 
perturbationum,    semetipsos    sacri    verbi    gladio,    mortificare    non 
desinunt.     Sic   quo  magis  in  Dei  fortitudine   convalescunt,   eo    a 


THE  DEVELOPMENT  OF  CHARITY.         227 

Hence  we  are  admonished  by  the  same  holy 
Father  to  beware  lest,  having  renounced  the  world 
externally,  we  become  negligent  in  the  work  of 
our  perfection,  and  this  for  want  of  mortification. 
"  Holy  men,  in  that  they  have  forsaken  worldly 
things,  and  so  progressed  to  a  certain  degree,  fight 
strongly  every  day  against  themselves,  lest  the 
spirit  should  slacken  through  negligence,  and  under 
plea  of  discretion,  by  indulging  itself,  fall  short  of 
its  due  perfection."1 

The  neceesity  of  working  at  our  inward  reforma 
tion  by  means  of  mortification  has  also  been  pointed 
out  in  impressive  wrords  by  the  early  Fathers  of  the 
desert.  "  Some  Religious,  in  their  first  fervour," 
said  the  Abbot  Piammon,  "  seem  desirous  of  becom 
ing  perfect  in  community  life  ;  but  when  their  first 
ardour  has  cooled  down,  they  strive  no  longer  to 
correct  their  vicious  inclinations,  which  thus  fester 
more  deeply,  and  become  more  dangerous,  from 
their  concealment  in  the  recesses  of  the  heart.  It 
is  certain,  however,  that  virtue  is  not  acquired  by 
dissembling  vice,  but  by  its  suppression."  2 

The  Abbot  Daniel,  on  the  same  subject,  says : 
"  When  we  have  put  off  the  carnal  man,  and  sepa 
rated  ourselves  from  the  conversation  of  the  world, 
let  us  be  earnest  in  clothing  ourselves  with  the 
spiritual  man;  lest,  deceiving  ourselves  under  the 
appearance  of  having  renounced  the  world  exter 
nally,  and  thereby  attained  to  some  degree  of  virtue, 
we  grow  remiss  in  the  subjugation  of  our  passions, 

propria  virtute  cleficiunt ;  tune  vero  in  Deo  plene  proficimus,  cum  a 
nobis  ipsis  funditus  defecerimus." — S.  Greg.,  Horn.  32  in  Evang., 
&  "Moral.,"  Lib.  v.,  C  5,  &  Lib.  xxii.,  C  14,  &c. 

1  "  Sancti  viri,   in   eo   quod    actiones   hujus   sseculi   deserentes, 
superant,  robusto  conflictu  quotidie  contra  seipsos  pugnant,  ne  mens 
per  negligentiam  torpeat  ;  et  ne  sub  discretionis  specie,  sibimet  par- 
cendo,  a  perfectione  languescat." — S.  Greg.,  "Moral.,"  L  v.,  C  22. 

2  Cassian,  Conf.  17,  "Three  different  kinds  of  Religious,"  C  8. 


228  THE  LIFE  OF  CHARITY. 

and  through  this  supineness  never  reach  the  perfec 
tion  of  our  state."1  Nor  let  it  be  forgotten  that  the 
principle  of  mortification  must  be  maintained  con 
sistently  and  perseveringly  through  life,  no  matter 
how  far  advanced  the  soul  may  be.  And  for  this 
reason,  that  mortification  is  the  counterpart  of 
Charity.  The  spiritual  man  lives  by  the  death  of 
the  natural  man  ;  and  Charity  lives  by  mortification. 
"We  who  live  are  always  delivered  unto  death. "s 
But  "  he  that  will  lose  his  life  shall  find  it."  3  Hence 
Blosius  tells  us  that  in  mortification  is  hidden  our 
true  and  sweetest  life ;  and  as  the  grain  of  wheat 
lives  by  dying  first,  so  he  who  dies  to  himself  lives 
a  new  life  in  God.4  The  "  Imitation "  repeatedly 
teaches  the  same.  "  The  more  a  man  dies  to  him 
self,  the  more  he  begins  to  live  to  God."5  "Son, 
leave  thyself,  and  thou  shalt  find  Me."  6  "  Forsake 
all,  and  thou  shalt  find  all."7  Of  S.  Catherine  of 
Siena  it  is  recorded  that  "she  would  not  tolerate 
the  idea  that  there  is  any  state  of  the  soul,  however 
exalted,  in  which  the  warfare  with  our  own  passions 
can  ever  be  relaxed,"  and  regarded  it  as  a  deadly 
delusion  to  suppose  that  this  is  only  a  practice  for 
beginners.  Hence,  in  her  Dialogue,  after  describing 
various  sublime  stages  of  the  spiritual  life,  she  con 
cludes  with  the  emphatic  warning  that  "  there  is 
no  condition  of  the  soul  in  which  it  ceases  to  be 
necessary  for  a  man  to  put  his  own  self-love  to 
death."8 

1  Cassian,  Conf.  4,  "Warfare  of  the  Flesh,"  C  19. 

2  2  Cor.  iv.  n.  3  >S.  Matt.  xvi.  25. 

4  "In  vera  atque  Integra  mortificatione,  vera  et  jucundissima  vita 
latet.     Qui  enim  semper  moritur  in  seipso,  semper  in  Deo  nova  vita 
vivere  incipit.    Neque  granum  frumenti  in  herbam  exurgit,  nisi  prius 
moriatur."— Blosius,  "  Instit.  Spir.,"  C  2,  §  5. 

5  "Imit,"  B  ii.,  C  12.  G  Ibid,,  B  iii.,  C  37. 

7  Ibid.,  Bin.,  C  32. 

8  S.  Cath.  Sien.,  "  Hist.,"  by  A.  T.  Drane,  P  i,  C  4. 


THE  DEVELOPMENT  OF  CHARITY.         229 

But  alas!  for  our  poor  nature;  must  it  be  said 
we  have  conquered  great  things,  and  are  enslaved 
by  little  ones  ?  And  in  the  work  of  perfection,  be 
it  remembered,  small  things  are  of  great  consequence. 
A  small  chink  in  a  vessel,  if  neglected,  will  cause 
the  loss  of  all  the  liquor  it  may  hold.  And  one 
small  opening  in  a  strongly-armed  city  will  give  an 
entrance  to  the  enemy.1  So  if  the  imperfections  of 
the  soul  are  not  remedied,  the  good  things  of  the 
spirit  are  quickly  lost,  and  the  enemy  gains  an  easy 
entrance.2  "What  folly  is  this,"  says  S.  Bernard, 
"  that  we  who  have  forsaken  great  things,  should 
now  cling,  at  such  risk,  to  small  ones  !  "  3  Yet  so 
it  is.  Religious  who  have  left  large  possessions, 
kind  friends,  and  so  many  of  the  pleasures  and 
commodities  of  life,  form  strong  attachments  to 
small  things  ;  to  a  place,  for  instance,  or  a  certain 
work,  in  which  they  get  so  enwrapped  that  they  are 
simply  in  bondage  thereto ;  or  they  engage  in  petty 
friendships4  and  idle  gratifications,  or  cling  to  a 

1  "  Tota  civitas  inimicis  per  neglectum  loci  unius  aperitur." — S. 
Greg.,  Horn.  7  in  Ezech. 

2  We  are  not  to  conclude  from  this  that  venial  sins  cause  a  direct 
diminution  of  Charity,  in  the  sense  of  diminishing  the  degree  of 
Charity  attained,  as  a  habit.     Indirectly,  however,  Venial  sins  and 
imperfect  habits  may  be  said  to  diminish  Charity,  by  estranging  the 
soul  from  God,  and  so  depriving  it  of  many  lights  and  aids  that 
would  cause  the  increase  of  its  Charity  ;   and  also  by  inducing  a 
cessation  of  acts,  the  habit  of  Charity  is  impeded  in  its  growth  or 
weakened  in  its  power,  and  thus  in  some  sense  diminished. 

3  S.  Bern.,  Epist.  385. 

4  It  need  hardly  be  said  that  the  friendships  here  contemplated 
are  those  which  are  "according  to  man,"  resting  on  imperfect  crea 
ture  and  self-love  ;  not  those  "  according  to  God,"  which  are  based 
on  Divine  Charity,  whereby  God  is  seen,  and  loved,  and  served,  in 
the  souls  _of  others.     How  precious  is  the  Charity  that  unites  souls 
together  in  God  !  becoming  the  bond  of  mutual  love  and  communi 
cation  by  which  the  fire  of  ^Divine  love  is  more  and  more  diffused, 
and  the  kingdom  of  God  more  firmly  established  in  the  hearts  of 
men.     "  Ecce  quam  bonum  ct  quam  jucundum  habitare  fratres  in 
unum."— Ps.  cxxxii.  I. 


23o  THE  LIFE  OF  CHARITY. 

particular  room,  or  to  a  book,  a  lamp,  a  knife,  a 
picture.  "  It  is  sometimes,"  says  the  "  Imitation/' 
"  a  little  thing  that  hinders  grace,  or  hides  it  from 
thee,  if  that  may  be  called  little,  and  not  rather 
great,  which  hindereth  so  great  a  good." ]  How 
sad  it  is  to  find  those  who  have  commenced  with 
such  great  sacrifices,  so  far  deteriorating _  in  their 
course,  as  to  transfer  the  affection  of  their  hearts 
from  Divine  things  to  trifles;  to  see  the  tendency 
passing  into  a  disposition  spreading  and  settling 
within  them,  and  by  the  repetition  of  act  developing 
into  habit!  Are  not  these  the  cracks  and  chinks 
through  which  the  precious  liquor  of  God's  love  is 
lost;  the  holes  through  which  the  enemy  effects  his 
entrance  ?  "  There  have  been  many  persons,"  says 
S.  John  of  the  Cross,  "  who  had  made  great  progress 
in  detachment,  and  yet  because  they  gave  way 
under  the  pretence  of  some  good,  as  of  society  and 
friendship,  to  petty  attachments,  have  thereby  lost 
the  spirit  and  sweetness  of  God,  holy  solitude,  and 
joy,  and  have  injured  the  integrity  of  their  spiritual 
exercises,  so  as  to  be  unable  to  stop  before  all  was 


gone  " 


It  may  be  asked,  in  view  of  remedying  these  com 
plications,  where  the  weak  point  really  lies.  Can 
the  precise  cause  of  them  be  shown  ?  and  may 
the  cure  be  clearly  known  ?  Among  many  Masters 
let  the  enlightened  Walter  Hilton  be  our  guide 
here.  His  teaching  goes  to  the  root  of  the  matter. 
And  here  it  is  the  root  that  needs  the  remedy.  He 
says:  "Thou  hast  forsaken  riches,  and  the  having 
much  of  this  world,  and  art  shut  up  in  a  cell.  But 
hast  thou  cleanly  forsaken  the  love  of  all  this  ?  I 
fear,  not  yet.  For  it  is  less  mastery  to  forsake 
worldly  goods  than  to  forsake  the]  love  of  them. 

1  "Imit.,"  B  iv.,  C  15. 
2  S.  John  of  the  Cross,  "Ascent  of  M.  Carm.,"  B  i.f  C  11. 


THE  DEVELOPMENT  OF  CHARITY.         231 

Perhaps  thou  hast  not  forsaken  thy  covetousness, 
but  hast  only  changed  it  from  great  things  unto 
small — from  a  pound  unto  a  penny,  from  a  silver 
dish  to  a  halfpenny  one.  These  examples  are 
childish,  nevertheless  they  signify  much.  Thou  art 
no  good  merchant.  If  thou  believe  not  what  I  say, 
put  thyself  upon  the  trial.  If  thou  have  love,  and 
delight  in  the  having  and  holding  anything  thou 
hast,  how  mean  soever  it  be,  with  the  which  love 
thou  feedest  thy  heart ;  or  if  thou  have  a  desire  and 
yearning  to  have  something  thou  hast  not,  with 
the  which  desire  thy  heart  is  disquieted  through 
thinking  of  the  thing — this  is  a  sign  that  covetous- 
ness  is  in  thy  image.  And  if  thou  wilt  put  thyself 
further  to  the  trial,  look  if  anything  that  thou  hast 
be  taken  away  from  thee,  or  borrowed ;  and  for 
this  thou  art  disquieted,  angered,  and  troubled  in 
thine  heart ;  both  for  the  loss  of  that  thing,  which 
thou  wouldst  have  again,  and  canst  not ;  and  also 
art  stirred  against  him  that  hath  it,  to  strive  with, 
and  chide  him  that  may  restore  it,  and  will  not— 
this  is  a  token  that  thou  lovest  worldly  goods.  For 
thus  do  worldly  men  when  their  goods  are  taken 
from  them ;  they  are  heavy,  sorry,  and  angry ; 
chiding  and  striving  with  those  that  have  them, 
both  by  word  and  deed.  But  thou  dost  all  this  in 
thine  heart  privily,  where  God  seeth  ;  and  therein 
thou  art  in  more  default  than  a  worldly  man,  for 
thou  hast  forsaken  in  appearance  the  love  of 
worldly  things,  but  a  worldly  man  hath  not  so ; 
and  therefore  he  is  excused  when  he  strive  for  his 
goods  by  lawful  means. 

"But  thou  sayest  that  it  behoveth  thee  to  have 
thy  necessaries  as  well  as  a  worldly  man.  I  grant 
it.  But  thou  shouldst  not  love  it,  for  itself;  nor 
have  liking  in  the  holding,  nor  in  the  keeping;  nor 
feel  sorrow  and  heaviness  in  the  losing  or  the 


232  THE  LIFE  OF  CHARITY. 

withdrawing  of  it.  For,  as  S.  Gregory  saith,  'As 
much  sorrow  as  thou  hadst  in  the  losing  of  a  thing, 
so  much  love  hadst  thou  in  the  keeping  of  it ; '  and 
therefore  if  thy  heart  were  whole,  and  thou  hadst 
truly  a  desire  of  spiritual  things,  thou  wouldst  set 
at  nought  the  love  and  liking  of  any  earthly  thing, 
and  it  would  not  cleave  to  thee.  To  love  or  to 
have  more  than  thou  reasonably  needest  is  a  great 
fault.  Also,  to  fix  thy  love  upon  the  thing  thou 
needest,  for  the  thing  itself,  is  a  fault  also,  but  not 
so  great.  But  to  have  and  to  use  that  thing  that 
thou  needest,  without  love  of  it,  as  nature  and  need 
require,  is  no  fault.  Truly  in  this  point  I  fear  that 
many  who  have  taken  upon  them  the  state  and 
likeness  of  poverty  are  much  hindered  in  their 
pursuit  of  the  love  of  God.  I  accuse  no  man,  nor 
reprove  any  state  ;  for  in  each  state  there  be  some 
good,  and  some  otherwise.  But  one  thing  I  say  to 
every  man  or  woman  that  hath  taken  the  state  of 
voluntary  poverty :  as  long  as  his  love  is  bound,  and 
fastened,  and  glued  with  the  love  of  any  earthly 
thing  which  he  hath,  or  would  have,  he  cannot  have 
or  feel  savourly  the  clean  love  and  the  clear  sight 
of  spiritual  things.  For,  as  S.  Austin  saith,  '  Lord, 
he  loveth  Thee  too  little  who  loveth  anything  with 
Thee  which  he  loveth  not  for  Thee.'  For  the  more 
love  and  covetousness  of  any  earthly  thing  is  with 
thee,  the  less  is  the  love  of  God  in  thy  heart.  For 
though  it  be  that  this  love  of  earthly  things  putteth 
thee  not  out  of  Charity,  yet  verily  it  hindereth  thee 
from  the  fervour  of  Charity,  and  also  from  that 
special  reward  which  thou  wouldst  have  in  the 
bliss  of  heaven  for  perfect  poverty ;  and  that  is  a 
great  loss,  if  thou  couldst  see  it."1  "Thou  must 
hate,  therefore,  all  fleshly  loves  in  thy  heart  without 

1  Hilton,  "Scale  of  Perf,,"  P  3,  C  7  on  "Covetousness," 


THE  DEVELOPMENT  OF  CHARITY.         233 

ceasing ;  for  with  the  precious  liquor  of  God's  love 
only  may  thy  soul  be  filled,  and  with  none  other."  l 

What  exquisite  spiritual  doctrine  is  this !  How 
telling,  how  practical;  for  souls  aspiring  to  the  per 
fect  love  of  God,  as  the  one  governing  love  of  the 
soul.  This  love  does  not  extinguish  other  loves, 
but  governs  them  ;  that  is,  it  does  not  extinguish 
loves  which  are  subordinate  to  the  love  of  God,  pro 
ceeding  from  it,  ordained  to  it,  and  according  to  it. 
But  if  any  love  be  not  thus  subordinate,  the  love 
of  God  would  extinguish  it.  Thus  S.  Paul  tells  us 
that  "the  wisdom  of  the  flesh  is  not  subject  to  the 
law  of  God,  neither  can  it  be." J  The  law  here 
may  well  stand  for  the  law  of  love.  So  that  we 
have  one  governing  love,  and  other  loves  governed. 

The  cause,  then,  of  so  much  spiritual  infirmity  is 
shpwn  to  be  the  disordered  love  of  the  soul.3  We 
leave  things,  but  not  the  love  of  things ;  and  ft  as 
long  as  a  man's  love  is  bound  and  glued  with  the 
love  of  any  earthly  thing,  he  cannot  have  or  feel 
savourly  the  clean  love  and  the  clear  sight  of 
spiritual  things."  4  The  whole  work  is  one  of  love. 
The  soul  is  encumbered  with  earthly  and  fleshly 
love,  and  has  simply  to  be  relieved  by  mortification. 
This  being  effected,  the  higher  love  of  God  at  once 
flows  in.  It  is  of  us  to  cleanse  the  vessel ;  it  is  of 
God  to  fill  it.  Thus  the  soul  gains  its  perfection  by 
the  perfection  of  its  love. 

And  lest  we  should  be  deterred  from  undertaking 
in  earnest  such  measures  of  unreserved  self-denial, 
let  us  take  heart  from  the  teaching  of  spiritual 
masters,  who  tell  us  to  make  Charity  itself  our 

1  Hilton,  "  Scale  of  Perf.,"  P  i,  C  17,  and  P  2,  C  3. 
"  Rom.  viii.  7. 

3  "  Inordinatus  amor  sui  est  causa  omnis  peccati.     Propter  hoc 
enim  homo  vel  appetit  bona,  vel  fugit  mala,  quia  amat  seipsum." — 
S.  Thorn.,  i  2,  O  77,  Art.  4  in  c  &  ad  3. 

4  Hilton,  P  3,  C  7. 


234  THE  LIFE  OF  CHARITY. 

moving  and  sustaining  power  in  the  work  of 
mortification  ;  since  it  is  only  the  force  of  this 
love  that  enables  us  to  deny  so  utterly  the  desires 
of  the  natural  man.  We  want  a  strong  principle, 
a  spring  of  spiritual  action,  by  which  to  do  our 
work.  What  is  stronger  than  love  ?  "  Love  is  as 
strong  as  death." l  It  "  never  falls  away." 2  It 
"  carries  a  burden  without  being  burdened,  and 
makes  all  that  is  bitter  sweet  and  savoury.  Nothing 
is  stronger,  nothing  higher,  nothing  sweeter,  than 
love."3 

Let  us  listen,  then,  to  the  Saints.  "  When  once 
our  Lord  impresses  His  love  in  our  hearts,"  says  S. 
Teresa,  "  all  things  will  be  easy  to  us,  and  we  shall 
work  very  readily."  4  But  "  to  overcome  our  desires, 
and  deny  ourselves  in  all  things,"  says  S.  John  of 
the  Cross,  "  we  require  another  and  nobler  love,  that 
of  God,  so  that,  having  all  our  joy  in  Him,  and 
deriving  from  Him  all  our  strength,  we  may  gain 
such  resolution  and  courage  as  shall  enable  us 
easily  to  abandon  all  besides.  For  our  carnal 
nature  is  influenced  by  such  vehement  desires,  and 
so  attracted  by  sensible  objects,  that  if  our  spiri 
tual  nature  were  not  on  fire  with  other  anxieties — 
those  of  Divine  love — we  should  never  overcome 
our  natural  satisfactions,  nor  have  the  courage  to 
remain  in  the  darkness  of  every  desire."5  And 
here  we  may  remember  how,  when  this  Saint 
represents  the  soul  as  going  forth  to  perfect  morti 
fication,  signified  by  an  "  obscure  night,"  he  at  once 
allows  the  sustaining  counterpart  of  Charity,  by 
saying  that  it  goes  forth  "with  anxious  love  in 
flamed."  6  Once  more :  Lewis  of  Granada  has  the 

1  Cant.  viii.  6.  2  i  Cor.  xiii.  8. 

3  "  Imit.,"  B  iii.,  C  5.  4  S.  Teresa,  "  Life,"  C  22. 

5  S.  John  of  the  Cross,  "Ascent  of  M.  Carm.,"  B  i.,  C  14. 

6  Ibid.,  C  I. 


THE  DEVELOPMENT  OF  CHARITY.         235 

following  impressive  passage:  " Among  the  various 
means  we  have  of  overcoming  ourselves,  the  chief 
of  all  is  Divine  Charity  itself.  For  the  love  of 
God,  being  directly  opposed  to  self-love,  wages  the 
strongest  war  against  it,  and  quickly  drives  it  from 
the  soul.  And  as  the  rising  sun  dispels  the  dark 
ness  of  night,  so  that  the  more  the  light  increases 
the  more  the  darkness  disperses,  so,  as  the  love 
of  God  engages  us,  self-love  gradually  disappears. 
Thus  Charity  itself  is  our  chief  means  for  ridding 
the  soul  of  every  contrary  love.  And  with  the  love 
of  God,  God  Himself  enters  the  soul,  and  abides 
therein ;  and  with  Him  come  so  many  sweet  and 
holy  consolations,  that  he  who  has  once  experienced 
them  is  easily  induced  to  renounce  all  other  goods, 
in  order  to  enjoy  this  one  alone.  For  as  a  poor 
man  would  readily  renounce  his  cottage  in  order 
to  gain  riches  and  dignity,  so  a  Christian  soul 
willingly  rejects  the  love  of  passing  things  to 
secure  the  higher  and  better  love  of  things  Divine. 
Hence  S.  Augustine  says  that  only  one  drop  of 
water  from  the  river  of  paradise  suffices  to  quench 
our  thirst  for  all  things  here  below."1 

Let  us  be  encouraged,  then,  to  pursue  the  work 
of  mortification,  as  being  the  proximate  means  of 
attaining  to  the  union  of  perfect  Charity.  "  For  as 
in  physics,  when  one  body  is  expelled  from  a  space, 
another  at  once  enters  to  fill  the  vacuum,  so  the 
soul  from  which  all  self-love  is  expelled  is  imme 
diately  filled  by  God.'M  As  soon  as  the  soul  is 
emptied  and  cleansed  by  mortification,  it  is  at  once 
engaged  by  God's  Divine  light  and  love :  "  ne  detur 
vacuum."  This  shows  us  how  mortification  is  the 
immediate  disposition  for  union  with  God.  Prayer, 
meditation,  poverty,  silence,  recollection,  regular 

1  Lewis  of  Gran.,  "  cle  perf.  amor.  Dei,"  C  5. 

2  Card.  Bona,  "  Trine.  Christian  Vitse,"  P  2,  §  2. 


236  THE  LIFE  OF  CHARITY. 

life,  &c.,  are  remote  means  of  attaining  to  God, 
inasmuch  as  they  aid  us  powerfully  by  the  light 
and  strength  which  they  impart  in  coming  to  the 
determination  of  renouncing  ourselves  in  order  to 
be  united  with  Him.  But  mortification  effects  this 
renunciation.  It  empties  the  capacities,  purifying 
the  mind  and  releasing  the  affections,  so  making 
the  necessary  room  for  God  to  diffuse  within  us  the 
light  and  fire  of  His  Charity;  thus  transforming 
the  natural  man  into  a  spiritual  man;  and  this,  as 
S.  Augustine  says,  by  the  transfer  of  our  love  from 
created  things  to  things  Divine ;  withdrawing  our 
Cupidity  from  the  former,  and  cleaving  by  Charity 
to  the  latter.1 

Let  not  mortification,  then,  be  regarded  as  a 
dead  sacrifice,  but  as  a  happy  exchange.  We  give 
up  the  old  man  in  exchange  for  the  new  man. 
We  leave  the  human  spirit  to  find  the  Divine. 
We  mortify  the  natural  man  to  give  life  to  the 
spiritual  man.  We  weaken  nature  to  strengthen 
grace.  We  renounce  Cupidity  to  gain  Charity. 
We  deny  self-love  to  enjoy  Divine  love.  We  lose 
our  own  will  to  find  the  will  of  God.  Happy  ex 
change !  that  frees  us  from  all  our  evil,  and  brings 
us  all  our  good  ! 

As  a  conclusion,  let  the  enlightened  teaching  of 
F.  Baker  be  impressed  upon  us  :  "  Both  these  duties 
of  Prayer  and  Mortification  are  so  absolutely  neces 
sary  that  they  must  neither  of  them  ever  cease, 
but  continually  increase  in  perfection  and  virtue  to 
the  end  of  our  lives.  For  regarding  Mortification, 
though  self-love  and  pride  may  be  subdued,  yet  as 

1  "  Qui  de  die  in  diem  proficiendo  renovatur,  transfer!  amorem 
a  temporalibus  ad  aeterna,  a  visibilibus  ad  intelligibilia,  a  carnalibus 
ad  spiritalia  :  atque  ab  istis  Cupiditatem  frsenare,  atque  minuere  : 
illisque  se  Caritate  alligare,  diligenter  insistit." — S.  Aug.,  "  de 
Trinit.,"  L  xiv.,  C  17. 


THE  DEVELOPMENT  OF  CHARITY.         237 

long  as  we  are  in  bodies  of  flesh  and  blood,  they 
will  never  be  totally  rooted  out  of  us ;  but  even  the 
most  perfect  souls  will  find  in  themselves  matter 
for  further  mortification.  And  in  regard  to  Prayer, 
our  union  with  God  thereby  can  never  be  so  con 
stant  but  that  it  will  be  interrupted ;  so  that  the 
soul  will  fall  from  her  height  back  some  degrees 
into  nature  again.  Nor  is  there  any  degree  of  it 
so  perfect,  pure,  and  spiritual  but  that  it  may,  and 
by  exercise  will,  become  yet  more  and  more  pure, 
without  limit.  The  diligent  exercise  of  each  of 
these  doth  much  advance  the  practice  of  the  other. 
For  as  mortification  is  a  good  disposition  to  prayer, 
yea,  so  necessary  that  a  sensual  immortified  soul 
cannot  raise  herself  up  to  look  to  God  with  any 
cordial  desire  to  please  Him,  much  less  be  united 
to  Him  ;  so  by  prayer  the  soul  obtains  light  to 
discover  the  inordinate  affections  in  her  that  are 
to  be  mortified,  and  strength  of  grace  actually  and 
effectually  to  subdue  them.  But  prayer  is  a  nobler 
exercise  than  mortification ;  because  in  Prayer  of 
Contemplation  consists  the  essential  happiness  both 
of  this  life  and  that  which  is  to  come.  So  that 
mortification  is  to  prayer  as  a  means  to  an  end; 
since  a  soul  mortifies  her  inordinations,  to  the  end 
that  she  may  be  disposed  to  union  with  God.  And 
secondly,  because  prayer  is  withal  in  itself  the  most 
excellent  and  effectual  mortification ;  for  in  it  and 
by  it  the  most  secret  risings  of  inordinate  passions 
are  contradicted.  Yea,  the  mind  and  superior  will 
are  wholly  abstracted  and  elevated  above  nature; 
so  that  for  the  time  all  passions  are  quieted,  and 
all  creatures,  especially  ourselves,  transcended  and 
forgotten."1 

1  F.  Baker,  "  S.  Sophia,"  T  ii.,  S  I,  C  I. 


CHAPTER  VI. 

THE   RIGHT-ORDERING   OF  CHARITY   BY 
DISCRETION. 

DIVINE  Charity  is  at  the  same  time  "one  and 
manifold,"  according  to  the  words  of  Wisdom:1 
one  in  principle,  manifold  in  operation.  And  every 
soul  that  progresses  in  the  ways  of  the  Spirit  must 
needs  be  tending  more  and  more  to  this  oneness 
within,  although  its  workings  without  may  be,  as 
S.  Teresa  says,  "in  a  thousand  different  ways."' 
The  reason  is  that  Charity  is  union  with  God,  who 
is  One  and  most  simple  in  nature,  yet  so  vast  and 
varied  in  His  works.  So,  as  the  soul  advances  to 
God,  it  approaches  more  and  more  to  His  likeness, 
by  rising  to  the  oneness  and  simplicity  of  Divine 
life  ;  and  its  principle  of  love,  gathering  strength 
by  concentration,  is  more  and  more  fitted  for  its 
manifold  operations ;  as  Wisdom  again  says,  "  Being 
one,  she  can  do  all  things."3 

While  Charity,  therefore,  keeps  the  soul  consis 
tently  to  its  one  governing  love,  as  the  bond  of 
Divine  union  and  the  spring  of  supernatural  action, 
thus  making  it  inflexible  in  principle,  it  allows  great 

1  Wisd.  vii.  22  :  Let  it  be  remembered  that  the  love  of  God  is 
the  highest  wisdom  ;  according  to  the  inspired  "word,  ' '  The  love  of 
God  is  honourable  wisdom"   (Ecclus.  i.    14)  5  and  S.  Augustine, 
"Summa  sapientia  est  Caritas  Dei."— Epist.  140  ad  Honor.,  C  18. 

2  "  It  is  the  property  of  love  to  be  always  working  in  a  thousand 
different  ways."— S.  Teresa,  "  Int.  Castle,"  M  6,  C  9. 

3  Wisd.  vii.  27. 

238 


THE  RIGHT-ORDERING  OF  CHARITY.     239 

liberty  of  spirit  and  flexibility  in  matters  of  detail  ; 
according  to  S.  Augustine's  sentence,  "Love,  and 
do  what  you  will ; " x  as  though  he  said,  Keep  true 
to  your  higher  principle,  and  then  move  freely; 
"  for  '  where  the  Spirit  of  the  Lord  is,  there  is 
liberty ; ' 2  love  itself  will  keep  you  right ;  if  not, 
it  is  no  love."  Thus  a  soul  becomes  strong,  stable, 
and  equable  from  its  interior  oneness  and  sim 
plicity;  as  the  "Imitation"  says,  "He  to  whom 
all  things  are  one,  who  sees  all  things  in  one,  who 
draws  all  things  to  one,  may  be  steady  in  heart, 
and  peaceably  repose  in  God."3  At  the  same  time 
it  is  large-minded  and  large-hearted  in  regard  to 
the  many  details  surrounding  it,  because  it  views 
these  but  as  means  leading  to  its  end  of  perfect 
love;4  and  as  they  serve  it  more  or  less  to  this 
purpose,  so  it  holds  itself  free  to  use  or  leave  them, 
since  "the  lover  is  free,  he  is  not  held,"  and  "love 
will  be  at  liberty,  lest  its  interior  sight  be  hin 
dered."5  So  the  loving  soul  "stands  in  the  midst 
of  creatures  as  to  be  inclined  towards  them  with 
out  sensuality,  and  turn  away  from  them  without 
irksomeness  or  pain."6 

Owing,  then,  to  so  great  a  freedom  of  choice  in 
the  use  of  means  to  the  end,  it  becomes  clear  that 
the  very  Charity,  which  is  our  ruling  and  moving 
principle  in  all,  should  be  rightly  ordered ;  as  the 
lover  in  the  Canticle  says,  "  He  set  in  order  Charity 
in  me." 7  For  see  the  comprehensiveness  of  Charity. 
It  comprises  love  to  God,  love  to  others,  love  to 
ourselves.  It  embraces  the  contemplative  life,  the 
active  life,  the  suffering  life ;  these  being  the  dif- 

1  "  Dilige,  et  fac  quod  vis." — S.  Aug.,  Tract  7  in  Joan.  Ep.,  8. 

2  2  Cor.  iii.  17.  3  "  Imit.,"  B  i.,  C  3. 

4  "  Ea  qiue  sunt  ad  finem."— S.  Thorn.,  I  2,  Q  8,  Art.  2  &  3. 

5  "Imit.,"  Biii.,  C  5. 

6  "Fiery  Soliloquy  of  the  Soul,"  C  15. 

7  "  Ordinavit  in  me  Caritatem." — Cant.  ii.  4. 


240  THE  LIFE  OF  CHARITY. 

ferent  operations  of  the  one  Chanty.  It  takes  in  all 
the  works  of  life,  interior  and  exterior;  and  these 
must  be  adapted  to  surroundings,  individuals,  and 
circumstances,  and  all  used  in  order  to  our  end.1 

Now,  will  it  not  be  difficult  to  see,  to  choose,  and 
to  move  rightly  in  the  midst  of  such  diversity  ? 
How  liable  we  are  to  take  mistaken  views,  to  form 
false  judgments,  to  draw  wrong  conclusions  !  How 
many  things  are  good  in  themselves,  yet  not  good 
in  particular  circumstances  !  When  we  turn  to  God 
in  silence  and  prayer,  the  vast  needs  of  souls  seem 
to  cry  to  us  for  help.  Yet  we  are  not  to  "  cast  our 
pearls  before  swine,"  nor  become  the  victims  of 
intemperate  zeal.  Nevertheless,  while  we  avoid 
the  labour  involved  in  attendance  on  others,  we 
seem  to  be  shrinking  from  the  "  love  of  God  by  the 
sacrifice  of  self."  And  when  we  give  ourselves  to 
the  service  of  our  neighbour,  do  we  not  get  over- 
involved  in  natural  activity,  and  begin  to  lose  our 
taste  for  Divine  things  ?  Then  in  a  variety  of  ways 
we  may  be  under  the  influence  of  different  spirits, 
and  to  what  extent  it  is  very  difficult  to  say.  There 
is  the  Divine  Spirit,  the  human  spirit,  the  diabolical 
spirit.  And  we  are  told,  "Believe  not  every  spirit; 
but  try  the  spirits,  whether  they  be  of  God."  -  "  For 
whosoever  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God."3 

It  is  true  that  by  adopting  Charity  as  our  moving- 
principle  we  thereby  bring  ourselves  'under  the 
influence  of  the  Holy  Spirit,  for  "  the  Charity  of 
God  is  poured  forth  in  our  hearts  by  the  Holy 
Ghost." 4  But  Charity  is  so  manifold ;  and  amidst 
the  continual  diversity  of  its  operations,  what  assur 
ance  have  we  that  the  work  of  our  choice  and  the 
mode  of  our  action  are  according  to  what  God  wills 

1  "In  ordine  ad  finem."  2  I  John  iv.  i. 

3  Rom.  viii.  14.  4  Rom.  v.  5. 


THE  RIGHT-ORDERING  OF  CHARITY.     241 

and  moves  us  to,  under  the  particular  circumstances 
in  which  we  find  ourselves  ? 

All  this  tells  us  how  much  our  love  itself  needs 
enlightening,  directing,  ordering,  and  rightly  apply 
ing.  Till  this  be  done,  Charity  is  not  perfect.  Its 
habit,  indeed,  may  be  firmly  established  within  us ; 
but  it  does  not  follow  that  our  acts  \vill  be  neces 
sarily  in  accordance  therewith.  As  long  as  the 
natural  man  is  alive  and  unreformed  by  the  principle 
of  the  higher  love,  so  long  will  our  lower  activities 
be  apt  to  assert  themselves,  mingle  their  imperfect 
operations  with  those  of  Divine  love,  and  so  ob 
scure  the  light  of  the  Holy  Spirit  within  our  souls. 
Thus  we  cannot  see  our  way  clearly ;  nor  can  we 
tell  what  God  would  have  us  do.  "  Soon  our  steps 
falter,  and  we  deviate  from  the  right  order  to  the 
end."1  "Woe  to  you  that  put  darkness  for  light, 
and  light  for  darkness."'  "  Every  plant  which 
My  Heavenly  Father  hath  not  planted  shall  be 
rooted  up."3 

Here  we  are  brought  to  acknowledge  the  neces 
sity  of  light  as  well  as  love ;  in  other  words,  of 
an  enlightened  Charity.4  Undoubtedly  light  comes 
with  love,  and  belongs  to  it ;  according  to  the  words 
of  Ecclesiasticus,  "  Love  Him,  and  your  hearts  shall 
be  enlightened " ; 5  and  as  S.  Paul  says,  "  Being 
rooted  and  founded  in  Charity,  you  may  be  able 
to  comprehend."6  "Love  is  a  fire,  burning  and 
shining.  When  it  burns  in  the  will  it  shines 
in  the  understanding."7  Charity  uniting  the  Spirit 
with  God,  thereby  unites  it  with  the  Fount  of  light. 
Created  Charity  is  in  contact  with  the  Increated 

1  "  Ratio  peccati  consistit  in  deviatione  ab  ordine  ad  finem."— 
S.  Thorn.,  i  2,  Q  21,  Art.  I  ad  3. 

2  Isaias  v.  20.  3  S.  Matt.  xv.  13. 

4  "  Illuminates  oculos  cordis  vestri." — Eph.  i.  18. 

5  Ecclus.  ii.  10.  6  Eph.  iii.  17. 
7  Card.  Bona,  "Via  Compencl.,"  C  9. 

Q 


242  THE  LIFE  OF  CHARITY. 

Charity ; l  and  where  the  Spirit  of  God  is,  there  are 
His  gifts,  Wisdom,  Understanding,  Knowledge,  and 
Counsel;  the  gifts  of  Divine  Light,  flowing  from 
the  heart  into  the  mind.2  Thus  while  Charity  is 
the  form,  the  animating  spirit,  and  motive-cause 
of  the  virtues  and  their  various  operations,  Divine 
discretion  directs  and  regulates  Charity  itself.3 
This  discretion  is  love's  own  light  in  the  mind,4  and 
is  therefore  Charity  rightly  ordered,5  and  moving 
under  the  impulse  of  the  Holy  Spirit  and  His  gifts.0 
Its  definition  may  be  given  as  the  discernment  of 
the  mind  in  regard  to  the  operations  of  the  will ; 
or,  as  philosophy  would  say,  the  right  view  of 
things  to  be  done.7  Practically,  however,  discre 
tion  is  not  only  a  right  viewing,  but  a  right  doing 
also.8  In  spiritual  life,  therefore,  discretion  is  taken 

1  "  Oportet  ponere  Caritatem  esse  habitum  creatum  in  anima, 
quoe  quidem  manat  ab  amore  qui  est  Spiritus  Sanctus." — S.  Thorn., 
I  Sent.,  Dist,  27,  Q  I,  Art.  i. 

'2  i.e.,  The  gifts  are  in  the  mind,  as  the  result  of  Charity  in  the 
heart.  Hence,  says  S.  Thomas,  "  Dona  Spiritus  Sancti  conncctuntur 
sibi  invicem  in  Caritate." — I  2,  Q  68,  Art.  5. 

3  "  Caritas   informat    omnes   virtutes,   sapientia  vero   dirigit."— 
S.  Thorn.,  in  Pauli  Epist.  ad  Coloss.,  C  3,  Lect.  3. 

4  "  Ubi   amor,    ibi  oculus."     "  Quia  homo   habens   intellectum 
illustratum,  et  affectum  ordinatum,  per  Spiritum  Sanctum  de  singulis 
quoe  pertinent  ad  salutem,  rectum  judicium  habet.     Ille  autem  qui 
non  est  spiritualis,  habet  intellectum  obscuratum,  et  affectum  in- 
ordinatum  circa  spiritualia  bona.     Et  ideo  ab  homine  non  spirituali 
spiritualis  homo  judicari  non  potest,  sicut  nee  vigilans  a  dormiente  : 
unde  dicitur  i.  Eth."    "  Unusquisque  bene  judicat  quse  cognoscit."- 
S.  Thorn.,  in  Pauli  Epist.  ad  Cor.  i. ,  Cap.  2,  Lee.  3. 

5  "  Discretio  est  ordinatio  Caritatis.   Discretio  quippe  omni  virtuti 
ordinem  ponit.     Est  ergo  discretio  non  tam  virtus  quam  quaedam 
moderatrix  et  auriga  virtutum,  ordinatrixque  affectuum,  et  morum 
doctrix." — S.  Bern.,  Serm.  49  in  Cant. 

6  "Dona  Spiritus  Sancti  faciunt  nos  bene  sequentes  instinctum 
Ipsius."— S.  Thorn.,  i  2,  Q  68,  A  2  ad  3. 

7  "  Recta  ratio  agibilium." 

8  "  Laus  prudentise  non  consistit  in   sola  consideratione,  sed  in 
applicatione  ad  opus,  quod  est  finis  practicrc  rationis.     Et  ideo  si  in 
hoc  defectus  accidat  maxime  est  contrarium  prudentioe." — S.  Thorn., 
2  2,  Q  47,  Art.  i  ad  3. 


THE  RIGHT-ORDERING  OF  CHARITY.      243 

for  the  light  of  the  Spirit  of  God  in  the  mind, 
resulting  from  the  love  of  God  in  the  heart,  showing 
the  soul  the  right  thing  to  be  done,  and  moving  its 
will  to  do  it.  Thus  discretion  presupposes  the 
habit  of  Charity  in  the  soul ;  and  as  the  love  of 
Charity  burns,  the  light  of  discretion  shines,  and 
discretion  becomes  Charity  enlightened,  ordered, 
and  applied  to  action  ;  or,  it  is  the  discernment  and 
following  of  the  Divine  impulse,  instinct,  or  call 
vouchsafed  to  the  loving  soul  by  the  Divine  Lover,1 
enabling  it  to  walk  "according  to  God,"  not  "  accord 
ing  to  man  ;  "  2  and  to  follow  the  promptings  of  the 
Divine  instead  of  the  human  spirit.3 

No  wonder,  then,  that  the  ancient  Fathers  made 
so  much  of  Discretion  ;  for  viewed  in  this  light  it 
is  nothing  more  or  less  than  perfect  Charity,  or 
Charity  perfected,  which  is  our  "all."  Cassian 
tells  us  how  the  solitaries  of  the  Thebaid  conferred 
together,  during  the  greater  part  of  one  night, 
upon  the  question  of  the  direct  way  to  perfection. 
"  Each  one  gave  his  opinion  according  to  his 
ability  and  judgment.  Some  thought  it  lay  in 
fasting  and  watching,  because  by  these  exercises 
the  Religious  obtains  greater  purity  of  soul  and 
body,  by  which  he  is  more  intimately  united  in 
friendship  with  God.  Others  placed  it  in  the 
privation  of  earthly  things,  for  then  the  soul  would 
be  stripped  of  whatever  might  be  a  hindrance  to 
perfect  union  with  the  Creator.  Another  placed  it 

1  "Nunquam  Tua  gubernatione  destituis,  quos  in  soliditate  Tuee 
dilectionis  instituis." — Orat.  Dom.  inf.  Oct.  Corp.  Christi. 

"  Qui  ambulant  non  secundem  carnem,  sed  secundum  spiritual." 
— Rom.  viii.  4. 

3  "  In  ordine  ad  finem  ultimum  supernaturalem,  ad  quern  ratio 
movet,  secundum  quod  est  informata  per  virtutes  theologicas,  non 
sufficit  ipsa  motio  rationis,  nisi  desuper  adsit  instinctus  et  motio 
Spiritus  Sancti ;  secundum  illud,  '  Qui  Spiritu  aguntur,  ii  sunt  filii 
Dei.'"— S.  Thorn.,  i  2,  Q  68,  Art.  2. 


244  THE  LIFE  OF  CHARITY. 

in  the  faithful  performance  of  the  offices  of  Charity, 
to  which  our  Lord  in  the  Gospel  has  specially  pro 
mised  the  kingdom  of  heaven.     When  the  greater 
part  of  the  night  had  passed  away,  S.  Antony  took 
up  the  conversation,  and  said,  '  All  you  have  men 
tioned  is  indeed  useful  and  even  necessary  for  those 
who  desire  union  with  God  ;  but  to  judge  from  ex 
perience,  the  unhappy  falls  of  many  will  not  permit 
me  to  attribute  to  the  virtues  you  have  named  the 
great  safeguard  for  which  we  are  inquiring.     Many 
have  buried  themselves  in  the  caves  of  the  desert, 
been  most  assiduous  in  fasting,  disposed  of  all  they 
possessed,  and  discharged  with  the  utmost  fidelity 
all  the  duties  of  fraternal  Charity,  and  yet  have  fallen 
into  illusions,  and  disgraced  by  a  miserable  death 
their  former  holy  and  praiseworthy  life.    If,  therefore, 
that  which  was  the  cause  of  their  ruin  be  pointed  out 
to  us,  we  shall  discover  the  virtue  which  will  conduct 
us  to  God.     Though  they  were  rich  in  many  virtues, 
they  wanted  Discretion  to  guide  them  to  their  proper 
end.     They  had  not  this  mistress  of  virtues,  which 
teaches  the  soul  to  walk  at  all  times  in  the  way  of 
prudence,  without  deviating  to   the   right  hand  by 
immoderate  zeal,  or  to  the  left  by  tepidity  of  spirit. 
He  who  has  not  this  discretion  is   not  guided  ^  by 
judgment  and    knowledge.      The  eye   of  his  mind, 
as   well    as    of    his    actions,    will    be    involved    in 
obscurity,  and  he  will  grope  on  in  the  darkness  of  a 
vexed  and  troubled  spirit.'1     'Discretion/  said  the 
Abbot   Moses,    ;is   the  guide   of  life.     It  is  justly 
termed   the    counsellor,   without   whose   advice    we 
should  do  nothing.    Discretion  contains  that  wisdom, 
understanding,    and    knowledge    upon    which    our 
inward  house  is  to  be   built,    and  into  which   our 
spiritual  treasures  are  to  be  gathered.     Hence  we 

1  Cassian,  "  Conf.,"  ii.,  C  2. 


THE  RIGHT-ORDERING  OF  CHARITY.     245 

may  conclude  that  no  virtue  can  exist,  or  be 
brought  to  perfection,  without  the  aid  of  Discretion.' 
Justly,  therefore,  was  it  decided  by  S.  Antony  that 
it  was  Discretion  which  conducts  the  soul  with 
unerring  step  to  God,  which  guards  and  supports 
all  the  other  virtues,  and  enables  us  to  mount  the 
topmost  round  in  the  ladder  of  perfection.  For 
Discretion  is  the  mother,  the  guardian,  and  the 
mistress  of  all  virtues."  1 

"Without  Discretion,"  says  Denis  the  Carthusian, 
"  no  virtue  is  brought  to  its  perfection.  For  with 
out  Discretion  Charity  gets  disordered,  humility 
lowers  itself  unduly,  obedience  becomes  foolish, 
generosity  outruns  itself,  fear  passes  into  despon 
dency,  and  hope  into  presumption.  Discretion  it 
is  that  makes  our  "reasonable  service,"  turning 
bodily  labour  to  the  profit  of  godliness ;  on  the  one 
hand  not  crushing  our  natural  powers,  lest  they  no 
longer  serve  the  soul  readily ;  on  the  other,  not  over 
indulging  the  flesh,  lest  it  grow  insolent  towards  the 
spirit.  Oh  how  many  fervid  souls  have,  by  indis 
cretion,  been  brought  to  nothing;  as  the  Prophet 
Baruch  testifies,  "because  they  had  not  wisdom, 
they  perished  through  their  folly."  Of  this  we 
find  many  examples  in  the  books  of  Cassian."  2 

Taking,  then,  Discretion  for  enlightened  and 
rightly-ordered  Charity,  we  may  say  that  its  first 
work  is  to  "  separate  the  precious  from  the  vile."  3 
Bearing  in  mind  that  we  have  the  twofold  principle 
within  us,  viz.,  the  self-love  of  the  natural  man 
and  the  Divine  love  of  the  spiritual  man  ;  knowing 
the  inclination  of  Nature  to  her  own  independent 
activity,  and  remembering  how  repetitions  of  act  on 
either  side  develop  the  corresponding  habits,  it  is 

1  Cassian,  "Conf.,"ii.,  C  4. 

Denis  Garth.,  "  de  vit.  et  fin.  Sol.,"  L  i,  A  xi. 
3  Jerem.  xv.  19. 


246  THE  LIFE  OF  CHARITY. 

the  office  of  Discretion  to  "  try  the  spirits  whether 
they  be  of  God."1  In  this  discernment  it  is  to 
be  remembered  that  Charity  has  regard  to  God, 
to  others,  and  to  ourselves ;  to  God,  for  His  own 
sake ;  to  others  and  to  ourselves  in  reference  to 
Him,  and  according  to  Him.  And  so  manifold  are 
Charity's  operations  in  all  these  ways,  that  we 
need  nothing  more  nor  less  than  the  light  of  God 
within  us  to  enable  us  to  detect,  in  the  midst  of 
such  diversity,  the  one  thing  successively,  day  by 
day,  and  hour  by  hour,  that  God  wills  and  moves 
us  to.  Such  is  a  spiritual  life,  and  a  true  Christian 
life,  as  S.  Paul  himself  teaches  when  he  says,  "  If 
we  live  in  the  Spirit,  let  us  walk  in  the  Spirit." s 
And  according  to  S.  Thomas,  "  If  we  live  in  the 
Spirit,"  we  ought  "  in  all  things  to  be  led  by  Him. 
For  as  in  the  natural  life  the  body  is  not  moved  but 
by  the  soul,  so  in  spiritual  life  all  our  movements 
should  proceed  from  the  Spirit  of  God."3 

This  light  of  God  within  the  soul,  which  is 
spiritual  discretion  and  the  instinct  of  the  Holy 
Spirit,4  is  communicated  little  by  little  in  propor 
tion  as  the  soul  is  disposed  to  receive  it,  by  being 
grounded  in  humility,  subdued  to  God  by  mortifi 
cation,  and  brought  near  to  Him  by  prayer.  By 
such  means  it  reaches  what  Walter  Hilton  calls  a 
"  rich  nought  " ;  that  is,  by  renunciation  of  all 
things,  it  finds  its  "  all  "  in  God.5  By  resigning  the 

1  i  John  iv.  i.  2  Gal.  v.  25.  _ 

3  "  Si  Spiritu  vivimus,  Spiritu  et  ambulemus.      Si  ergo  Spiritu 
vivimus,  debemus  in  omnibus  ab  Ipso  agi.     Sicut  enim  in  vita  cor- 
porali,  corpus  non  movetur  nisi  per  animam  per  quam  vivit,  ita  in 
vita  spiritual!,  omnis  motus  noster  debet  esse  a  Spiritu  Sancto."- 
S.  Thorn.,  in  Pauli  Epist.  ad  Galat.  v.  25. 

4  "Per  virtutes  theologicas  et  morales,  non  ita  perficitur  homo 
in  ordine  ad  ultimum  finem,  quin  semper  indigeat  moveri  quodam 
superior!  instinctu  Spiritus  Sancti."— S.  Thorn.,  i  2,  Q  68,  Art.  2 
ad  I. 

5  "  Forsake  all,  and  thou  shalt  find  all."— "  Imit.,"  B  in.,  C  32. 


THE  RIGHT-ORDERING  OF  CHARITY.     247 

lesser  light  it  finds  the  greater  light.1  "  For  except 
a  soul  be  first  smitten  down  by  humility  and  with 
drawn  from  earthly  things,  it  is  not  able  to  bear  the 
shillings  of  spiritual  light,  nor  receive  the  precious 
liquor  of  perfect  love." '  "  Happy  they  who  receive 
My  light,  who  walk  by  the  guidance  of  My  light, 
and  desire  no  other  light  but  Mine.  For  they  have 
the  true  light,  the  light  which  will  never  fade,  which 
for  them  will  never  suffer  an  eclipse,  but  will  con 
tinue  to  enlighten  them  so  long  as  they  do  not 
close  their  eyes  to  it."3 

When  Discretion  has  brought  the  soul  under  the 
habitual  influence  of  the  Spirit  of  God,  governing 
through  Charity,  it  belongs  to  her  further,  amidst 
the  great  variety  of  Charity's  operations,  to  show  the 
precise  thing  that  has  to  be  done  in  the  particular 
circumstances  in  which  we  find  ourselves,  being 
aided  herein  supernaturally  by  the  gift  of  counsel ;  4 
and  not  only  is  it  her  work  to  show  the  right  thing, 
but  to  lead  us  actually  to  do  it.  For  to  fail  in  the 
doing,  says  the  Angelic  Doctor,  is  above  all  con 
trary  to  Discretion  ;  because  "  as  the  end  is  the 
main  point,  so  a  failure  in  the  end  is  the  worst 
defect  of  all."5 

When  S.  Paul  says  that  "  whosoever  are  led  by 

1  "  Quando  lux  increata  exoritur,  lux  creata  cvancscit." — Blosius, 
11  Instit.  Spin,"  C  12,  §  4. 

2  Hilton,  "  Scale  of  Perfection,"  P  2,  C  5  and  7. 

3  Words   spoken   to   Maria   Lataste. — "  Letters   and   Writings," 
B.  ii.  3. 

4  "  Pmdentia,  quie  importat  rationis  rectitudinem,  maxime  per- 
ficitur  et  juvatur,  secundum  quod  regulatur  et  movetur  a   Spiritu 
Sancto  ;  quod  pertinet  ad  don  urn  consilii." — S.  Thorn.,  22,   Q  52, 
Art.  2. 

5  ' '  Laus  prudentise  non  consistit  in  sola  consideratione,  sed  in 
applicatione  ad  opus,  quod  est  finis  practice  rationis.     Et  ideo  si  in 
hoc  defectus  accidat,  maxime  est  contrarium  prudentiae  :  quia  sicut 
finis  est  potissimus  in  unoquoque,  ita  et  defectus  circa  finem  est 
pessimus." — S.  Thorn.,  2  2,  Q  47,  Art.  I  ad  3. 


248  THE  LIFE  OF  CHARITY. 

the  Spirit  of  God,  they  are  the  sons  of  God,"  l  we 
are  at  once  brought  to  acknowledge  that  if  we  be 
true  children  of  God,  we  shall  be  led  by  His  Spirit, 
not  by  our  own,  since  "  we  have  received  not  the 
spirit  of  this  world,  but  the  Spirit  that  is  of  God, 
that  we  may  know  the  things  that  are  given  us 
from  God ;  which  things  also  we  speak,  comparing 
spiritual  things  with  spiritual.  But  the  sensual 
man  perceiveth  not  these  things,  that  are  of  the 
Spirit  of  God  ;  for  it  is  foolishness  to  him,  and  he 
cannot  understand.  For  what  man  knoweth  the 
things  of  a  man  but  the  spirit  of  a  man  that  is  in 
him  ?  So  the  things  that  are  of  God  no  man 
knoweth,  but  the  Spirit  of  God."  : 

How  clearly  does  the  inspired  Apostle  here  teach 
us  to  distinguish  between  the  two  principles,  that 
of  the  human  spirit  and  that  of  the  Divine  Spirit. 
When,  then,  a  soul  gives  itself  to  God,  to  be  "  all  " 
for  Him,  what  is  the  work  of  its  life  but  to  be  simply 
in  sweet,  loving,  free  subjection  to  -the  Spirit  of 
God,  instead  of  living  according  to  its  own  natural, 
self-moving  principle  ? 3  and  when  it  renounces  its 
little  "  all,"  it  finds  the  Divine  all ;  and  when  it 
resigns  the  use  of  its  merely  natural  light,  it  finds 
the  higher  light  of  God,4  and  says  with  S.  Francis, 
11  My  God  and  my  all."  "  Send  forth  Thy  light 
and  Thy  truth ;  they  have  led  me,  and  brought  me 

1  Rom.  viii.  14.  2  I  Cor.  ii.  11-14. 

3  "Ralioni   humance    non    sunt    omnia    cognita,    neque   omnia 
possibilia.    Unde  non  potest  quantum  ad  omnia  repellere  stultitiam, 
hebetudinem,  timorem,  ignorantiam,  et  alia  hujusmodi.     Sed  Ille 
cujus  scientist  et  potestati  omnia  subsunt,   sua  motione  ab  omni 
stultitia,  et  ignorantia,  et  hebetudine,  et  duritia,  et  timore,  et  cseteris 
hujusmodi,  nos  tutos  reddit.     Et  ideo,  dona  _Spiritus  Sancti,  quse 
faciunt    nos    bene    sequentes    instinctum    Ipsius,    dicuntur    contra 
hujusmodi  defectus  dari."— S.  Thorn.,  i  2,  Q  68,  Art.  2  ad  3. 

4  "  His  qui  moventur  per  instinctum  divinum  non  expedit  con- 
siliari   secundum    rationem   humanam :    quia   moventur   a   meliori 
principle."— S.  Thorn.,  I  2,  Q  68,  Art.  i. 


THE  RIGHT-ORDERING  OF  CHARITY.     249 

to  Thy  holy  hill,  and  into  Thy  tabernacles."  l  The 
desire,  therefore,  of  such  a  soul  is  to  be  led  in  all 
things,  day  by  day,  hour  by  hour,  by  God's  own 
light  and  truth ;  according  to  the  prophecy  of 
Isaias,  "  All  thy  children  shall  be  taught  of  the 
Lord." "  "  Then  shall  thy  light  break  forth  as  the 
morning ;  and  thy  health  shall  speedily  arise,  and 
the  glory  of  the  Lord  shall  gather  thee  up.  Then 
shalt  thou  call,  and  the  Lord  shall  hear ;  thou  shalt 
cry,  and  He  shall  say,  Here  I  am.  Then  shall 
thy  light  rise  up  in  darkness,  and  thy  darkness 
shall  be  as  the  noonday.  And  the  Lord  will  give 
thee  rest  continually,  and  will  fill  thy  soul  with 
brightness ;  and  thou  shalt  be  like  a  watered 
garden,  and  like  a  fountain  of  water,  whose  waters 
shall  not  fail."3  Happy  the  soul  that  God  thus 
takes  into  His  own  hands,  and  to  whom  He  says, 
"  I  will  give  thee  understanding,  and  I  will  instruct 
thee  in  the  way  in  which  thou  shalt  go  ;  I  will  fix 
My  eyes  upon  thee." 4  Yet  she  is  not  without 
anxieties,  lest  she  should  mistake  the  natural  im 
pulse  for  the  Divine.  Hence  she  cries  with  the 
Psalmist,  "  Make  the  way  known  to  me  wherein  I 
should  walk ;  for  I  have  lifted  up  my  soul  to  Thee. 
Teach  me  to  do  Thy  will,  for  Thou  art  my  God. 
Thy  good  Spirit  shall  lead  me  into  the  right 
land."5 

In  order  to  discern  with  certainty  the  movement 
of  the  Divine  Spirit,  a  number  of  correlative  prin 
ciples  throw  their  light  upon  the  mind.  Thus 
whatever  is  according  to  the  Faith  of  the  Church 
is  from  the  Spirit  of  God.  Whatever  opposes  faith 
is  from  the  human  or  diabolical  spirit.  Hence  in 

1  Ps.  xlii.  3. 

2  Isaias  liv.  13  :  "Erunt  omnes  docibiles  Dei ; "  S.  John  vi.  45. 
5  Isaias  Iviii.  8-n.  4  Ps.  xxxi.  8. 

5  Ps.  cxlii.  8,  10. 


250  THE  LIFE  OF  CHARITY. 

matters  of  faith  all  the  children  of  the  Church  are 
in  agreement  together,  because  all  are  governed  by 
one  and  the  same  Spirit,  the  Spirit  of  God;  and 
the  first  movement  against  faith  is  renounced  as 
the  offspring  of  the  human  spirit  insubordinate  to 
the  Divine.  Then  for  the  governance  of  souls 
there  is  the  science  of  the  Church  in  dogmatic, 
moral,  ascetic,  and  mystical  theology.  This,  again, 
is  a  reflection  from  the  light  of  the  Spirit  of  God ; 
and  a  departure  or  withdrawal  therefrom  is  at  once 
evidence  of  the  private  and  human  spirit.  Let  all 
who  deflect  from  the  right  way,  either  by  tepidity 
on  the  one  hand,  or  by  scrupulosity  on  the  other, 
learn  in  time  to  renounce  their  own  human  spirit, 
which  misleads  them  into  such  dangerous  paths, 
wherein  they  take  "  darkness  for  light,  and  light 
for  darkness  " ; :  and  let  the  word  of  the  Master  be 
sufficient  for  them — "  Magister  dicit."  The  science 
of  the  Church  is  the  word  of  the  Master;  and  the 
word  of  the  Master  must  stand :  it  must  not  only 
be  heard — but  done.  "Why  call  you  Me  Lord,  and 
do  not  the  things  that  I  say  ?  "  '2  "  If  you  know 
these  things,  you  shall  be  blessed  if  you  do  them."3 
Whatever,  again,  is  in  accordance  with  the  duties 
of  the  state  of  life  and  office  in  which  Divine  Provi 
dence  has  placed  us  gives  us  a  certain  token  of  the 
presence  of  the  good  Spirit,  because  the  calling  to 
a  particular  state  or  office  implies  a  call  to  the 
duties  appertaining  thereto ; 4  so  that,  by  giving 
ourselves  to  the  works  proper  to  our  calling  in  life, 
we  thereby  gain  an  assurance  of  finding  the  move 
ment  of  the  Spirit  of  God.  Here,  however,  as  in 
all  else,  it  must  not  be  forgotten  that  the  human 

1  "  Woe  to  you  that  put  darkness  for  light,  and  light  for  dark 
ness." — Isaias  v.  20. 

2  S.  Luke  vi.  4.  3  S.  John  xiii.  17. 
4  "  Quilibet  tenetur  servare  spectantia  ad  statum  suum." 


THE  RIGHT-ORDERING  OF  CHARITY.     251 

spirit  is  still  alive  within  us,1  and  while  walking  in 
the  path  of  duty  we  have  still  to  beware  of  the 
natural  man,  so  quick  at  making  claims  and  playing 
tricks ;  for  the  instant  we  deflect  from  the  right 
order  to  the  end,2  we  lose  the  influence  of  the 
Divine,  and  fall  under  that  of  the  human  spirit. 
"  Show  me  Thy  ways,  O  Lord,  and  teach  me  Thy 
paths."3 

Further,  the  living  voice  of  Superiors,  as  repre 
senting  the  authority  of  God,  ensures  to  subjects  in 
their  obedience  the  influence  of  the  Spirit  of  God ; 
and  this  both  in  general  and  particular  cases.  "  Let 
every  soul  be  subject  to  higher  powers ;  for  there 
is  no  power  but  from  God,  and  those  that  are,  are 
ordained  of  God.  Therefore  he  that  resisteth  the 
power  resisteth  the  ordinance  of  God.  And  they 
that  resist  purchase  to  themselves  damnation."4  It 
may  be  that  sometimes  in  commanding,  a  Superior 
is  not  moved  by  the  Spirit  of  God,  but  by  his 
own  imperfect  human  spirit.  If  so,  he  is  account 
able  to  God  for  departing  from  the  right  order  to 
the  end.  But  the  Spirit  of  God  still  moves  the 
subject  to  obey,  except  in  cases  of  manifest  sin. 
And  we  have  the  word  of  the  Prophet  Samuel,  that 
"it  is  as  the  crime  of  idolatry  to  refuse  to  obey."5 
Thus  we  see  that  subjects  find  their  discretion  in 
obedience,  because  in  it  they  discern  the  movement 
of  the  Divine  Spirit.6  Let  it  be  added  that  as  the 
Superior  represents  the  authority  of  God,  he  has 

1  "Alas  !  the  old  man  is  still  alive  within  me." — "  Imit.,"  B  iii., 

C34- 

"  Ratio  peccati  consistit  in  deviatione  ab  ordine  ad  finem." 
— S.  Thorn.,  i  2,  Q  21,  Art.  I  ad  3. 

3  Ps.  xxiv.  4. 

4  Rom.  xiii.  i.  5  I  Kings  xv.  23. 

6  "  Ipsum  quern  pro  Deo  habemus,  tanquam  Deum  in  his  qure 
aperte  non  stint  contra  Deum,  audire  debemus."— S.  Bern.,  "  de 
Praec.  et  Dispens.,"  C  9. 


252  THE  LIFE  OF  CHARITY. 

also  to  represent  the  mind  and  very  presence  of 
God,  and  so  govern  both  himself  and  others  accord 
ing  to  God ; 1  so  that  if  the  Divine  Spirit  moves  the 
subject  to  obey,  it  may  also  move  Superiors  to 
command,  both  in  the  work  enjoined,  and  in  the 
manner  of  enjoining  it.2  How  easy  would  it  then 
be  to  govern,  and  how  sweet  to  obey!  But  the 
impediment  to  all  is  the  strong  human  spirit,  not 
yet  in  subjection  to  the  Divine.  "  Show  me,  O 
Lord,  Thy  ways,  and  teach  me  Thy  paths." 

Coming  now  to  the  ordinary  works  and  trials  of 
daily  life,  what  is  it  that  the  loving  soul  desires 
but  to  be  under  the  habitual  influence  of  the  Spirit 
of  God  ?  But  what  is  the  precise  thing,  here  and 
now,  in  these  present  circumstances,  that  God  would 
have  me  do  to  serve  and  please  Him,  and  this  both 
in  regard  to  the  substance  of  my  act  and  the  mode 
of  doing  it  ?  Discretion  it  is,  aided  by  the  gift  of 
Counsel,  that  discerns  this  very  thing,  and  leads 
the  soul  to  do  it.3  Hereby,  in  proportion  to  her 
docility  and  fidelity  to  the  Spirit  of  God,  the  lover 
is  able  to  recognise  the  Divine  light,  love,  and 
movement,  as  though  by  the  instinct  of  love.  "  I 
will  hear  what  the  Lord  God  shall  speak  within 
me."4  "  Speak,  Lord,  for  thy  servant  heareth."' 
And  she  prepares  to  move  according  to  her  Divine 
light  and  impulse.  For  "the  Holy  Spirit,"  says 
S.  Thomas,  "dwelling  in  the  soul,  teaches  it  what 
to  do,  by  illuminating  the  mind  and  inclining  the 
heart  to  the  right  thing."6  "But  the  sensual  man 

1  "Pascendas  utique  oves,  non  premendas  suscepisti." — S.  Bern., 
"de  Consid.,"  Lib.  ii.  C  6. 

2  "Ne  sint  cultores  alieni,  vastatores  sui." — S.  Greg.,  Horn.  21 
in  Ezech. 

3  "Donum  consilii  respondet  prudentise,  sicut  ipsum  adjuvans 
et  perficiens."— S.  Thorn.,  2  2,  Q  52,  Art.  2. 

4  Ps.  Ixxxiv.  8.      .  5  i  Kings  iii.  10. 
"Spiritus  Sanctus  mentem  inhabitans,  docet  quid  oporteat  fieri, 


6    (i 


THE  RIGHT-ORDERING  OF  CHARITY.     253 

perceiveth  not  these  things  that  are  of  the  Spirit  of 
God ;  for  it  is  foolishness  to  him,  and  he  cannot 
understand.  For  what  man  knoweth  the  things  of 
a  man  but  the  spirit  of  a  man  that  is  in  him  ?  So 
the  things  that  are  of  God  no  man  knoweth  but 
the  Spirit  of  God."1 

But  "who  hath  known  the  mind  of  the  Lord, 
or  who  hath  been  His  counsellor  ?  "  "  The  Spirit 
breatheth  where  He  will." 3  God  moves  different 
souls  differently,  and  the  same  soul  differently  at 
different  times;  so  that  the  rule  of  one  is  not 
necessarily  the  rule  of  another.  To  Jeremias  it  is 
said,  "Thou  shalt  go  to  all  I  send  thee  "  ;4  whereas 
Isaias  is  moved  to  ask,  "Here  am  I,  send  me."5 
Moreover,  our  Lord  teaches  us  not  to  forestall  the 
Spirit  of  God,  but  to  wait  our  appointed  time ; 
when  He  says  of  Himself,  "My  hour  is  not  yet 
come."6 

No  wonder,  then,  that  the  Church  bids  us  so 
repeatedly  call  upon  the  Divine  Spirit  to  "  come  " ; 
as  though  to  remind  us  of  the  insufficiency  of  man's 
natural  light  and  love  apart  from  Him : 

"  Veni  Sancte  Spiritus 
Et  emitte  ccelitus 
Lucis  Tuae  radium. 

Veni  Pater  pauperum 
Veni  dator  munerum 
Veni  lumen  Cordium. 

Consolator  optime 
Dulcis  hospes  animse 
Dulce  refrigerium." 

By  what  signs,  then,  may  we  be  able  to  discern 
the  movement  of  the  Spirit  of  God  in  regard  to  the 

intcllectum  illuminando  cle  agendis  ;  et  etiam  affectum  inclinat  ad 
recte  agendum."— S.  Thorn,  in  Pauli  Epist.  ad  Rom.,  C  8,  Lee.  I. 

1  I  Cor.  ii.  14,  II.  2  Rom.  xi.  34.  3  S.  John  iii.  8. 

4  Jerem.  i.  7.  '"'  Isaias  vi.  8.  6  S.  John  ii.  4. 


254  THE  LIFE  OF  CHARITY. 

one  thing  that  God  would  have  us  do  in  the  circum 
stances  in  which  we  find  ourselves  ?  This  is  the 
question  that  the  loving  soul  ever  desires  to  be 
satisfied  upon ;  for  which  it  entreats  again  and 
again,  day  by  day,  the  light  of  the  Holy  Ghost; 
and  cries  often  with  the  Psalmist,  "  Show  me  Thy 
ways,  O  Lord,  and  teach  me  Thy  paths."  Doubt 
less  God  does  Himself  take  the  guidance  of  loving 
souls  in  proportion  as  they  yield  themselves  to 
Him.  "I  am  the  Lord  thy  God,  that  teach  thee 
profitable  things,  that  govern  thee  in  the  way  thou 
walkest"1  And  as  love  increases,  light  increases; 
because  love  gives  God  place  within  us;  and  "  God 
is  light ;  and  in  Him  there  is  no  darkness/'  -'  "  Love 
Him,  and  your  hearts  shall  be  enlightened/'3  More 
over,  our  Lord  says  of  the  loving  soul,  "  I  will 
manifest  Myself  to  him."4  Yet  as  long  as  the 
natural  man  lives,  he  will  be  found  mixing  and 
mingling  his  imperfect  operations  with  those  of  the 
Divine  Spirit,  and  so  getting  again  and  again  in 
his  own  light ;  so  that  the  soul  often  finds  itself 
in  anxiety  as  to  whether  its  movement  come  from 
God,  or  from  the  natural  activity  of  its  own  human 
spirit,  or  even  from  the  instigation  of  an  evil  spirit. 

Now,  Discretion  it  is  that  discerns  between  these 
spirits,  and  puts  the  soul  at  once  under  the  Divine 
influence.  By  means  of  certain  signs  she  gets  an 
assurance  that  her  movement  is  according  to  God. 
But  it  is  only  little  by  little  the  light  comes,  in 
proportion  to  the  growth  of  love.  "  These  lights," 
says  Lallemant,  "  come  to  us  by  degrees,  according 
to  our  interior  disposition,  and  depart  also  in  the 
same  manner,  leaving  us  in  darkness ;  so  that  we 
have  an  alternation  of  day  and  night.  We  ought 
to  aspire  after  a  perpetual  day ;  nor  will  it  fail  to 

1  Isaias  xlviii.  17.  2  I  John  i.  5. 

3  Ecclus.  ii.  10.  4  S.  John  xiv.  21. 


THE  RIGHT-ORDERING  OF  CHARITY.      255 

shine  in  our  soul  when,  having  thoroughly  purified 
it,  we  shall  continually  follow  the  guidance  of  the 
Holy  Spirit."1 

S.  Bernard  gives  the  following  as  a  general  rule. 
In  affective  Charity  we  have  to  prefer  higher  things 
to  lower;  in  effective  Charity  lower  to  higher; 
according  to  the  word  of  the  Master  in  the  Gospel, 
"  Incipiens  a  novissimis." :  It  is  evident  that  in 
the  inmost  affection  of  the  heart  (which  is  affective 
Charity)  we  must  give  God  Himself  the  preference 
to  all,  because  He  is  the  highest  of  all.  Then  we 
have  to  prefer  heavenly  things  to  earthly  things ; 
more  perfect  souls  to  less  perfect ;  and  spiritual 
things  to  natural.  But  when  we  come  to  effective 
Charity,  this  order,  says  S.  Bernard,  is  often,  or 
even  always  reversed.3  We  are  engaged  with  God 
in  prayer,  but  we  leave  His  presence  to  serve  the 
needs  of  our  neighbour.  The  peace  of  earth  is 
considered  before  the  glory  of  heaven.  The  solem 
nities  of  the  Divine  Office  yield  to  the  pressure 
of  earthly  business.  And  the  more  needy  among 
our  brethren  call  for  our  first  attention.  And 
"  such  as  are  the  less  honourable  members,"  says 
the  Apostle,  "  about  these  we  put  more  abundant 
honour."4  Thus  effective  Charity  does  not  consider 
the  value  of  things,  but  the  needs  of  men.5  While, 
however,  Charity  effective  descends  to  the  lowest, 
Charity  affective  ascends  to  the  highest,  as  S. 


1  Lallemant,  "  Spir.  Doctrine,"  P  4,  C  2,  A  r,  §  8. 

-  S.  Matt.  xx.  8.  There  will  no  doubt  be  frequent  exceptions 
in  praxi  to  this  rule  of  effective  Charity,  since  "  the  Spirit  breatheth 
where  He  will,  and  thou  hearest  His  voice,  but  knowest  not  whence 
He  cometh,  and  whither  He  goeth  ;  so  is  every  one  that  is  born  of 
the  Spirit "  (S.  John  iii.  8). 

3  S.  Bern.,  Serm.  50  in  Cantic. 

4  i  Cor.  xii.  23. 

5  "Nee  pretia  consideret  rerum,  scd  homimim  necessitates,"— 
S.  Bern.,  Serm.  50  in  Cantic. 


256  THE  LIFE  OF  CHARITY. 

Gregory  says ; l    so   that  the  soul  is  no  loser ;    for 
"  Charity  does  not  cause  the  loss  of  Charity." ' 

In  regard  to  the  actions  or  omissions  of  daily  life 
on  all  occasions  of  doing  or  suffering,  whether  for 
God  or  a  creature,  there  are  these  conditions,  says 
Father  Baker : 

1.  "  Either  there  is  an  exterior  law  commanding 
the    thing  or    forbidding   it,   which   is   in   all    such 
occurrences  to   be   esteemed   an   undoubted   call  of 
God.     The  exterior  law  is  therefore  to  be  faithfully 
kept,  in  the  doing  or  forbearing  of  the  thing  occur 
ring.     The  interior  call  is  to  be  as  faithfully  kept, 
by  doing  or  omitting  the  thing  with  the  movement 
of  the  spirit  of  grace,"  (which  is  the  spirit  of  love, 
and  of  God). 

2.  "  In  actions  which  no  law,  human  or  Divine, 
commands    or    forbids,    if  they    are    extraordinary, 
they  are  not  to  be  practised  without   the  sanction 
of  exterior  authority.     The  interior  call  is,  however, 
to  be  noted  with  esteem.     In   actions  implying  no 
inconvenience    or    notable    singularity,    the    inward 
call  is  a  sufficient  guide,  and  ought  to  be  carefully 
observed  and  obeyed,  lest  the  soul,  receiving  God's 
graces  in  vain,  be  deservedly  deprived  of  them."  3 

"  Show  me,  O  Lord,  Thy  ways,  and  teach  me 
Thy  paths.  Lead  me  in  Thy  truth,  and  teach  me  ; 
for  Thou  art  my  God,  and  on  Thee  have  I  waited 
all  the  day  long."4 

1  "  Tune  ad  alta  Caritas  mirabiliter  surgit,  cum  ad  ima  proxi- 
morum  se  misericorditer  attrahit.  Et  cum  benigne  descendit  ad 
infima,  valenter  recurrit  ad'summa." — S.  Greg.,  "de  cura  Past.," 

P  2,  C  5. 

-  Ven.  P.  Liebermann,  "  Life." 

3  F.  Baker,  Appendix  to  "  S.  Sophia." 

4  Ps.  xxiv.  4. 


CHAPTER  VII. 

CHARITY    IN    ACTION. 

INASMUCH  as  Divine  Charily,  by  the  combined  aid 
of  prayer  and  mortification,  generates  the  contem 
plative  habit,1  it  thereby  disposes  us  to  undertake 
successfully  the  labours  of  the  active  life.  The 
contemplative,  element  is  to  the  active  as  the  spirit 
to  the  body;  that  is,  it  gives  a  Divine  spirit  to  the 
works  of  life.2  For  by  means  of  contemplation 
the  soul  enjoys  the  habitual  presence,  light,  love, 
strength,  and  movement  of  God;  and  is  therefore 
fit  to  work  the  works  of  God.  Whereas  with 
out  the  contemplative  spirit,  we  bring  the  human 
element  into  Divine  things,  and  thus  the  work  of 
God,  of  the  Church,  and  of  souls,  suffers. 

We  know  that  in  the  vast  work  of  the  Church 
for  the  souls  of  men,  God  is  the  first  and  principal 
Mover,  working  in  us  by  His  Holy  Spirit  our  own 
sanctification  and  perfection  ;  and  through  us  by  the 
same  Spirit  working  in  the  souls  of  others.  "  There 
are  diversities  of  graces,  but  the  same  spirit ;  and 
there  are  diversities  of  operations,  but  the  same  God 
who  worketh  all  in  all."3  We  are  but  secondary 
causes.  Our  movement  therefore  must  come  from 
the  First  Cause.  As  the  instrument  that  works 

1  "  Contemplativa  vita  est  Caritatem  Dei  et  proximi  tota  mentc 
retinere." — S.  Greg.,  Horn.  14  in  Ezech. 

"Vita    contemplativa    activam    vitam    movet    et    dirigit." — S. 
Thorn.,  2  2,  Q  182,  Art.  4.  3  i  Cor.  xii.  4. 

257  R 


258  THE  LIFE  OF  CHARITY. 

must  be  in  close  contact  with  the  hand  that  wields 
it,  so  if  we  are  to  work  in  God's  hands  for  the 
souls  of  men;  we  must  be  in  close  union  with  Him, 
subject  to  His  guidance  and  attentive  to  His  will, 
thus  labouring  in  His  Spirit,  and  not  in  our  own. 

If  then  we  hope  for  great  results  in  our  outer 
works,  let  us  look  to  our  inner  spirit,  since  this  is 
the  source  of  our  strength.  "  Spiritus  est  qui  vivi- 
ficat."1  As  in  the  natural  life  the  soul  is  the 
moving-principle  to  the  body,  prompting  and  regu 
lating  the  action  of  the  members,  so  in  the  work 
of  the  Church  the  Spirit  of  God  is  the  animating 
and  governing  principle,  on  whom  the  various 
members  depend  for  their  supernatural  life  and 
movement.  This  shows  the  need  we  are  under  not 
only  of  maintaining  our  union  with  the  Divine  Spirit, 
but,  as  far  as  may  be,  gaining  a  closer  alliance  there 
with,  so  as  to  participate  more  fully  of  Its  virtue, 
and  thus  increase  the  force  and  value  of  our  external 
operations.  The  more  we  have  of  this  Divine  Spirit, 
the  more  of  heavenly  virtue  resides  within  us  and 
passes  into  our  actions,  the  fitter  instruments  we 
become  in  the  hands  of  God,  and  the  better  able 
to  work  for  the  souls  of  others :  because  we  offer 
then  less  impediment  to  Him  "who  worketh  all  in 
all."J  Moreover,  as  in  the  body  the  heart  has  a 
continual  movement,  but  the  arms  move  only  at 
intervals,  so  we  ought  to  give  ourselves  always,  and 
under  all  circumstances,  to  the  life  of  inward  love, 
and  only  at  appointed  times  to  outer  works.  And 
as  the  heart  vivifies  the  arm  by  the  vital  spirit  it 
supplies,  so  the  love  of  God  should  animate  our 
exterior  occupations,  by  the  light,  affection,  and 
fervour  which  it  communicates  to  them.  "  Put 
me  as  a  seal  upon  thy  heart,  as  a  seal  upon  thy 
arm."3  The  heart  signifies  the  life  of  inward  love, 

1  S.  John  vi.  64.  "  i  Cor.  xii.  6.  3  Cant.  viii.  6. 


CHARITY  IN  ACTION.  259 

and  the  arm  the  works  of  active  life.  Both  lives, 
contemplative  and  active,  may  be  united  in  one 
person,  as  the  heart  and  the  arm :  and  both  are  to 
be  signed  with  the  seal  of  the  Divine  Lover,  which 
is  Chanty:  affective  in  contemplation,  effective  in 
action. 

Does  not  our  Lord  Himself  teach  us  this,  when 
He  says,  "Abide  in  Me,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  of  itself,  unless  it  abide 
in  the  vine,  so  neither  can  you,  unless  you  abide 
in  Me  "  ? 1  What  words  could  declare  more  forcibly 
our  need  of  a  deep  interior  spirit?  for  our  Lord 
does  not  here  say,  "Come  to  Me,"  but  "Abide  in 
Me,"  as  a  branch  in  the  vine.  Let  My  life  and 
My  virtue  be  in  you,  and  let  the  fruits  of  your 
life  be  those  of  My  Spirit.  Let  our  first  care  there 
fore  be  to  maintain  the  strength  of  our  inward  spirit, 
by  the  union  of  love  with  God  ;  then  to  give  our 
selves  to  external  works  as  God  may  move  us  :  "  Be 
ye  steadfast  and  immoveable :  always  abounding  in 
the  work  of  the  Lord."5  Stability  of  soul  first, 
with  mind  and  heart  established  in  Divine  Truth 
and  Charity.  After  this,  "abounding  in  the  work 
of  the  Lord  "  :  by  moving  from  the  inward  habit  to 
outward  acts  of  Charity:  the  principle  of  Divine 
love  remaining  unalterably  the  same:  whether  in 
its  workings  within  or  its  workings  without :  as  the 
movements  of  both  heart  and  arm  are  governed  by 
the  same  spirit. 

Those  are  to  be  pitied  who  are  applied,  or  who 
apply  themselves,  to  much  external  work,  without  a 
sufficient  previous  formation  of  the  inward  life  of 
love,  which  unites  the  spirit  with  God.  To  Reli 
gious  and  Priests,  who  have  to  work  the  works 
of  God,  this  more  especially  applies.  The  true 
happiness  and  sweetness  of  their  state  are  not  to 

1  S.  John  xv.  4.  *  i  Cor.  xv.  58. 


260  THE  LIFE  OF  CHARITY. 

be  found  in  external  things.  To  "  abide  in  love,"  ] 
and  "walk  in  love/'2  this  it  is  that  ensures  the 
virtue  from  on  high,  which  they  need  to  serve  God 
and  their  neighbour  worthily.  How  many  Religious 
persons,  so  laudably  engaged  externally,  are  con 
scious  to  themselves  of  a  something  that  is  wanting 
in  their  lives  !  The  want  is  deep  within  themselves, 
viz.,  union  of  the  spirit  with  God,  by  the  contact 
of  love.  Love  would  be -a  new  life  to  them;  and 
that  is  what  they  need — love  as  a  formed  habit, 
disposed  to  its  acts. 

We  are  not  therefore  to  depend  for  our  happi 
ness  and  strength  of  spirit  upon  "  external  things  "  ; 
on  the  contrary,  we  must  be  ever  independent  of 
them:3  God  alone  being  ever  all-sufficient  to  the 
soul :  His  Eternal  Truth  amply  satisfying  the  mind  : 
His  holy  Love  and  Will  bringing  constant  joy,  peace, 
and  contentment  to  the  heart. 

Let  us  then  never  depend  upon  particular  places, 
persons,  offices,  or  works  for  inward  happiness  of 
soul.  Our  inner  life  must  rest  on  God  alone ;  so 
that  when  all  externals  fail,  we  may  be  "  steadfast 
and  immoveable  "  within.  "  We  must  place  all  our 
fortitude,"  said  the  Abbot  Piammori,  "  in  the  strength 
of  our  interior  man  :  not  in  the  retirement  of  our 
cell,  the  society  of  holy  souls,  or  in  any  external 
help  whatever.  For  if  He  who  has  said,  'The 
kingdom  of  God  is  within  you/  does  not  strengthen 
our  souls  by  His  Divine  power,  we  shall  in  vain 
hope  to  avoid  the  snares  of  our  enemies,  even 
though  we  retire  to  a  desert." 4 

What  abundant  opportunities  are  afforded  in  the 
exercises  of  a  life  " hidden  with  Christ  in  God!"5  and 

1  S.  John  xv.  9.  -  Eph.  v.  2._ 

3  "Ut  cor  in  silentio  et  libertate  custodias.  — Blosms,      Spec. 
Monach.,"  C  7- 

4  Cassian,  "  Conf.,"  xviii.,  "Three  diff.  kinds  of  Relig.,     C  16. 

5  Col.  iii.  3. 


CHARITY  IN  ACTION.  261 

how  sad  it  is  not  to  develop  these  deep  resources 
of  the  spirit !  Yet  Religious  persons  are  to  be 
found  to  whom  silence  and  solitude  are  insupport 
able.  They  cannot  satisfy  themselves  without  the 
excitement  of  external  things  :  as  though  the  first 
and  principal  tendency  of  the  soul  should  not  be 
ever  to  God  alone;  as  though  His  ineffable  riches 
and  delights  were  not  infinitely  more  satisfying  than 
all  created  things  together ;  as  though  the  "  grace 
of  a  delightful  familiarity"  with  Him1  were  not 
above  all  things  to  be  prized  by  our  souls.  Besides, 
it  is  this  loving  attention  to  internal  things  that 
disposes  us  so  well  for  things  external.  For,  as  the 
"  Imitation  "  says,  "  No  man  is  secure  in  appearing 
abroad,  but  he  who  would  willingly  lie  hid  at 
home."'  And  by  the  interior  life,  as  Lallemant 
says,  "  not  only  do  we  converse  with  God,  but  God 
works  with  us,  and  manifests  Himself  to  us ;  so 
that,  knowing  His  perfections  and  virtues  —  and 
being,  as  it  were,  imbued  therewith — we  proceed 
to  exercise  them  in  regard  to  our  neighbour." '•'> 
Whereas,  "if  in  our  employments  we  practise  the 
exterior  of  virtue  without  the  interior,  we  are 
miserable,  bearing  the  weight  of  exterior  labour, 
but  never  tasting  interior  unction  and  sweetness. 
And  this  makes  us  fall  into  notable  faults.  Whereas, 
by  means  of  recollection  and  prayer,  we  should  effect 
more  in  our  ministrations  with  less  difficulty,  weari 
ness,  and  danger,  and  with  more  perfection  to  our 
selves,  more  advantage  to  our  neighbour,  and  more 
glory  to  God."4 

We  learn  from  this  that  the  active  element  in  our 
life  is  not  to  drown  the  contemplative  element,  but 

1  "Imit.,"  B  iii.,  C  37. 

-  Ibid.,  B  i.,  C  20. 

:i  Lallemant,  "  Spir.  Doctrine,"  P  6,  S  3,  C  7. 

•»  /l>i<t.,  1>  5,  C  2,  A  3,  §  4. 


262  THE  LIFE  OF  CHARITY. 

to  proceed  from  it.1  It  is  from  the  "  abundance  of 
contemplation  " 2  that  our  zeal  in  outer  works  is  to 
bound  forth,  and  not  from  natural  activity.  Then 
our  profession  reckons  as  higher  than  that  of  a 
purely  contemplative  life,  whereas  activity  alone  is 
considered  lower  than  contemplation.  For  "  as  it 
is  a  better  thing  to  give  light  than  only  to  have 
light,  so  it  is  better  to  impart  to  others  the  fruits 
of  contemplation  than  merely  ourselves  to  contem 
plate."3  Contemplation  and  action,  therefore,  com 
bined —  that  is,  contemplative  love  disposed  to 
active,  and  active  love  proceeding  from  contem 
plative — make  the  highest  of  lives.  For  it  is  the 
life  of  God  Himself,  Eternal  and  Incarnate.  A 
contemplative  life  reckons  next,  as  engaging  itself 
with  the  highest  of  objects,  viz.,  the  knowledge  and 
love  of  God.  Thirdly,  the  active  life,  as  giving 
itself  to  things  external.4 

1  "Cum  aliquis  a  contemplativa  vita  ad  activam   vocatur,  non 
hoc  fit   per   modum  subtractionis,   sed  per  modum  additionis.  "- 
S.  Thorn.,  2  2,  Q  182,  A  I  ad  3. 

2  "Ex  abundantia  et  plenitudine  contemplatioms.  — S.  Thorn., 
2  2,  Q  1 88,  Art  6,  &  Constit.  Orel.  Praxl.  Prol. 

3  "^Dicendum  quod  opus  vitce  active  est  duplex.     Unum  quidem 
quod  ex  plenitudine  contemplationis   derivatur,  sicut   doctrina  _et 
preedicatio  ;  et  hoc  prcefertur  simplici  contemplation!.     Sicut  enim 
majus  est  illuminare,  quam  lucere  solum,   ita  majus  est  contem- 
plata  aliis  tradere,   quam  solum   contemplari."—  S.    Thorn.,    2    2, 
Q  182,  A  2. 

4  Aliud  autem  opus  est  activoe  vitoe  quod  totahter  consistit  in 
occupatione  exteriori.     Sic  ergo  summum  gradum  in  Religionibus 
tenent  qure  ordinantur  ad  docendum  et  prsedicandum.     Secundum 
gradum  tenent  ilke  quae  ordinantur  ad  contemplationem.     Tertius 
est  earum  quse  occupantur  circa  exteriores  actiones." — S.  Thorn., 
2  2,  Q  182,  Art  2. 

When  it  is  said  that  the  mixed  life  is  higher  than  the  purely 
contemplative,  and  the  contemplative  than  the  active,  this  is 
understood  as  signifying  higher  in  itself,— in  the  abstract,  and 
objectively.  If  it  be  asked  which  life  is  the  more  meritorious  of 
heavenly  rewards,  here  the  question  stands  subjectively.  He 
merits  the  more,  whether  in  contemplation  or  action  indifferently, 
who  works  with  a  higher  degree  of  Charity  ;  since  Charity  is 


CHARITY  IN  ACTION.  263 

In  the  close,  inward  adherence  to  Divine  Charity 
— the  acting  by  its  exclusive  principle,  and  the  aim 
ing  in  our  outer  works  to  bring  it  to  its  perfection 
as  a  habit  of  the  soul — we  find  the  contemplative 
element  feeding  itself  by  the  active,  and  the  active 
element  furthered  by  the  contemplative.1  Thus 
the  two  lives  act  and  react  on  one  another,  and 
move  in  happy  concert  together  as  they  should ;  for 
they  are  near  relatives,  as  Martha  and  Mary  are 
sisters,  and  love  to  remain  together,  serving  our 
Lord.  Moreover,  that  this  was  the  spirit  of  the 
early  Church  we  see  from  the  apostolic  rule  of  the 
twelve,  to  divide  their  time  between  continual 
prayer,  and  labour  for  souls :  "  We  will  give  our 
selves  continually  to  prayer  and  the  ministry  of  the 
word."2 

Doubtless,  the  want  of  this  contemplative  spirit 
will  explain  much  of  the  imperfection  that  abounds 
in  our  outer  works ;  that  is  to  be  seen  among 
Religious  communities,  and  even  in  the  sacred 
duties  of  the  Priesthood.  For,  as  the  "  Imitation  " 
says,  "  if  our  interior  affection  is  corrupted,  it  must 
needs  be  that  our  action  be  corrupted  also."3  The 
human  spirit  quickly  steps  in  where  the  Divine 
spirit  is  absent,  and  its  activity  soon  grows  into  a 
habit,  tending  in  its  very  nature  to  quench  the 
contemplative  spirit ;  as,  on  the  other  hand,  if  we 
are  to  attain  to  the  habit  of  contemplation,  we  must 
needs  suppress  this  activity  of  the  natural  man. 
"  From  a  pure  heart  proceed  the  fruits  of  a  good 

the  root  and  principle  of  merit,  as  being  the  Divine  life  within 
the  soul,  operating  affectively  in  contemplation,  and  effectively  in 
action. 

1  "  Sicut  bonus  ordo  vivendi  est,  ut  ab  activa  vita  in  contem- 
plativam  tendatur,  ita  plerumque  utiliter  a  contemplativa  animus  ad 
activam  reflectitur,  ut  per  hoc  quod  contemplativa  men  tern  accen- 
derit,  perfectius  activa  teneatur." — S.  Greg.,  Horn.  14  in  Ezech. 

2  Acts  vi.  4.  3  "  Imit.,"  B  iii.,  €31. 


264  THE  LIFE  OF  CHARITY. 

life." 1  If,  therefore,  we  desire  the  best  results  in 
our  outward  labours,  let  us  nourish  the  strength  of 
our  inward  spirit;  then,  "  being  kindled  in  con 
templation,"  as  S.  Gregory  says,  "  we  may  proceed 
the  more  perfectly  to  action."5 

When,  therefore,  the  soul  is  thus  inwardly  estab 
lished,  it  is  fit  to  go  forth  to  the  labours  of  the 
active  life.  It  is  in  union  with  the  Source  of  light, 
and  love,  and  strength,  and  grace ;  and  "  God 
delights  to  display  His  omnipotence  in  our  weak 
ness."3  This  is  the  soul's  security  in  the  midst  of 
outward  things.4  Hence  we  see  how  Moses,  that 
he  might  discern  the  ways  of  God  in  governing  the 
people,  ascended  the  mountain,  as  S.  Gregory  ob 
serves,  and  there,  in  the  Divine  presence,  away 
from  external  tumult,  he  received  the  light  and 
strength  needed  for  his  great  work.  "  So  also," 
continues  the  same  Father,  "holy  men,  when  obliged 
to  give  themselves  to  the  external  works  of  the 
ministry,  ever  take  refuge  in  the  secret  chamber  of 
the  heart,  and  there  rise  upwards  to  the  heights  of 
inmost  thought.  There  it  is,  on  the  mountain  of 
contemplation,  that,  leaving  the  tumult  of  external 
things,  they  rise  to  secret  intercourse  with  God,  and 
learn  His  will  in  their  dealings  with  the  souls  of 
men.  And  when  the  labours  of  the  day  are  over 
they  return  to  the  bosom  of  contemplation,  to  renew 
the  spirit,  and  kindle  afresh  the  flame  of  inward 
love.  For  the  soul  soon  slackens  amidst  external 
things,  though  in  themselves  good,  unless  it  con 
stantly  returns  to  the  source  of  its  strength."5 

1  "Imit.,"  B  iii.,  C  31. 

2  "  Per  hoc  quod  contemplativa  vita  mentem  accenclerit,  perfectius 
activa  teneatur." — S.  Greg.,  Horn.  14  in  Ezech. 

3  S.  Fran,  of  Sales,  Int.  to  "  Devout  Life,"  P  3,  C  5. 

4  "  Mens  humana,  ex  hoc  ipso  quod  dirigitur  a  Spiritu  Sancto,  fit 
potens  dirigere  se  et  alios."— S.  Thorn.,  2  2,  O  52,  Art.  2  ad  3. 

5  "  Moyses,  ut  legis  paecepta  percipiat,  in  montein  ducitur ;  atque 


CHARITY  IN  ACTION.  265 

The  Saint  then  represents  God  as  sending  forth 
His  preachers,  thus  refreshed  with  contemplation, 
and  again  recalling  them  to  inward  converse  with 
Himself:  "  After  the  grace  of  contemplation,  I  again 
prepare  My  servants  for  the  works  of  active  life, 
and  yet  again  recall  them  from  their  labours  to 
the  heights  of  inner  contemplation.  Thus  I  send 
them  forth  to  labour,  then  call  them  home  to  live 
familiarly  with  Myself."1  S.  Thomas  tells  us  that 
Religious  who  thus  join  the  contemplative  and 
active  element  together  are  under  a  more  particular 
need  of  attending  carefully  to  spiritual  things,  and 
leaving  those  external  to  their  profession.2  The 
reason  of  which  is,  that  activity  in  its  nature  tends 
to  neutralise  the  simplicity  of  contemplation  and  to 
revive  the  multiplicities  which  contemplation  had 
dismissed.  Whereas  those  who  are  withdrawn  from 


ut  interna  pcnetrat,  ab  externis  tumultibus  occultatur.  Uncle  ct 
Sancli  viri  qui  exterioribus  ministeriis  deservire  officii  necessitate 
coguntur,  studiose  semper  ad  cord  is  secreta  refugiunt,  ibique  cogi- 
tationis  intimoe  cacumen  ascendunt.  Et  legem  quasi  in  monte 
percipiunt,  dum  postpositis  tumultibus  actionum  temporalium,  in 
contemplationis  vertice  supernre  voluntatis  sententiam  perscrutantur. 
Et  post  opera  exteriora  qua;  peragunt,  semper  ad  sinum  contempla 
tionis  recurrunt ;  ut  illic  ardoris  sui  flammam  reficiant,  et  quasi  ex 
tactu  supernoe  claritatis  ignescant.  Citius  enhn  inter  ipsa  licet  bona, 
exteriora  opera,  frigescerent,  nisi  intentione  sollicita  ad  contempla 
tionis  ignem  incessanter  redirent." — S.  Greg.,  "  Moral.,"  Lib.  xxiii., 
C  12,  &  Lib.  xxx.,  C  2. 

1  "  Pmedicatores  Meos,  cum  voluero,  post  contemplationis  gratiam, 
ad  activaj  vitoe  ministeriiim  compono  ;  quos  tamen  semper  a  bonis 
exterioribus  ad  internum  culnien  contemplationis  revoco  ;  ut  modo 
jussi  ad  exercenda  opera  exeant,  modo  revocati  ad  speculationis 
studium  apud  Me  familiarius  vivant." — S.  Greg.,  "  Moral,"  Lib. 
xxiii.,  C  12,  &  Lib.  xxx.,  C  2. 

"  Manifestum  est  quod  majorem  sollicitudinem  spiritualium 
requirit  Religio  qua;  est  instituta  ad  contemplandum  et  contemplata 
aliis  tradendum,  per  doctrinam  et  proedicationem,  quam  ilia  qua; 
est  instituta  ad  contemplandum  tantum.  Quanto  autcm  sollicitudo 
spiritualium  major  requiritur,  tanto  magis  impedit  sollicitudo  tem 


poralium.    Unde  illis  competit  vitam  habere  maxime  ab  exterioribus 
sollicitudinibus  expeditam." — S.  Thorn.,  2  2,  Q  188,  A 


Art.  7. 


266  THE  LIFE  OF  CHARITY. 

the  distractions  of  activity,  and  so  able  to  give  their 
thoughts  and  affections  wholly  to  Divine  things, 
have  not  the  like  occasions  against  which  to  defend 
themselves.  Let  the  solitude  of  our  cell,  therefore, 
be  the  preparation  for  our  work.  "  Cella  continuata 
dulcescit."1  Did  not  our  Lord  Himself  remain  hid 
den  for  thirty  years  before  beginning  His  ministry 
among  men  ?  and  did  He  not  then  enter  a  solitude 
of  forty  days  in  the  desert  ?  and  in  the  midst  of 
His  labours  did  He  not  "rise  very  early,  and  go 
into  a  desert  place,  and  there  pray  "  ? 2  then,  into  a 
mountain,  passing  "  the  whole  night  in  the  prayer 
of  God  "  ? 3  Not  for  Himself  surely  did  our  Lord 
give  Himself  to  solitude  and  prayer,  but  for  us. 
What  must  not  we  do  in  preparation  for  the  active 
life,  when  the  All-Holy  hides  Himself  from  men, 
and  retires  to  the  desert  in  silence  and  prayer  ? 

"  It  behoveth  us  first  to  be  pure,  wise,  and  en 
lightened  ourselves  :  then  may  we  hope  to  instruct, 
enlighten,  and  purify  others.  First  let  us  ourselves 
approach  to  God  :  then  we  may  succeed  in  leading- 
others  to  Him."  4 

What  light,  love,  and  strength  we  need,  if  we  are 
to  enlighten,  inflame,  and  strengthen  others !  And 
here  it  is,  in  the  inward  life,  that  we  find  our  light, 
that  we  give  and  receive  our  love  :  here  virtues  are 
formed  and  strengthened  :  here  we  receive  from  God 
the  movement  to  outward  things.  How  close  then 
should  be  our  union  with  the  Source  of  light,  and 
love,  and  strength. 

All  this  is  to  tell  us  how  vastly  important  it  is 
to  live  for  God,  before  we  begin  to  live  for  others  ; 

1  "  Imit.,"  B  i.,  C  20.  2  S.  Mark  i.  35. 

3  S.  Luke  vi.  12. 

4  "  Mundari  prius   oportet,    et   sic   alios   mundare.      Sapientem 
prius  fieri,  et  sic  alios  facere  sapientes.     Lumen  fieri,  et  sic  alios 
illuminare.  *  Ad  Deum  accedere,  et  sic  alios  ad  Deum  adducere."- 
S.  Greg.  Nazian. 


CHARITY  IN  ACTION.  267 

how  we  must  first  order  ourselves  within,  before 
spending  ourselves  on  things  without;  and  how 
the  soul  must  be  well  established  in  God,  enjoying 
the  " grace  of  a  delightful  familiarity"  with  Him,1 
in  order  to  be  able  in  the  midst  of  external  works 
to  turn  readily  to  the  Source  of  light  and  strength, 
and  learn  the  Divine  Will  in  the  manifold  needs 
of  men. 

tl  Our  Gospel "  is  to  be  "  not  only  in  word,  but 
in  power,  in  the  Holy  Ghost,  and  in  much  fulness."5 
"  Hence,"  says  S.  Gregory,  "  let  a  preacher  speak 
more  by  his  acts  than  by  his  lips,  that  he  may  show 
the  way  by  his  works  rather  than  his  words : " 
after  the  example  of  our  Lord,  who  "began  to  do, 
and  to  teach  "  : 4  first  "  to  do,"  then  "  to  teach."  Sad 
would  it  be  were  we  among  those  of  whom  S. 
Gregory  says,  "They  contradict  by  their  works 
what  they  say  by  their  words."5  "They  send 
forth  a  sound,  but  they  give  not  the  spirit ;  "  G  and 
"what  is  born  by  word,  is  killed  by  example."7 

The  position  of  a  true  labourer  for  souls  should 
be,  as  S.  Thomas  says,  "  midway  between  God  and 
the  people  :  receiving  from  God  in  contemplation, 
and  giving  to  the  people  by  action."  Hence,  says 
the  Angelic  Doctor,  "  priests  should  be  perfect,  both 
in  the  active  and  the  contemplative  life."8  As  they 

1  "Imit.,"  B  iii.,  €37.  *  i  Thess.  i.  5. 

:i  "  Hinc  prcedicator  plus  actibus,  quani  vocibus  insonant  :  ut 
potius  agendo  quam  loquendo,  quo  gradiatur  ostendnt." — -S.  Greg., 
"de  cura  Past,"  P  3,  C  6. 

4  Acts  i.  i. 

5  "  Quod  verbis  pnedicant,  moribus  impugnant." — S.  Greg.,  "de 
cura  Past.,"  P  I,  C  2. 

6  "Imit.,"  Biii.,  C  2. 

7  "  Qui  per  verbuin  nascitur,  per  exemplum  necatur." — S.  Greg., 
"Moral.,"  Lxxi.,  C  S. 

8  "  Praelatorum  et  prsedicatorum  est  in  utraque  vita  (contemplativa 
et  activa)  perfectos  esse  :  utpote  qui  medii  sunt  inter  Deum  et  plebem ; 
a  Deo  recipientes  per  contemplalionem,   et  populo  tradentes  per 
actionem." — S.  Thorn.,  3  Sent..  Dist.  35,  A  3,  q  3. 


268  THE  LIFE  OF  CHARITY. 

are  constantly  giving  to  others,  so  they  should  be 
constantly  receiving  from  God.  Then  will  they  com 
municate  of  their  abundance,  not  of  their  poverty,1 
imitating  Him  "of  whose  fulness  we  have  all  re 
ceived."  -  We  are  not  to  be  drawn  from  God  by 
the  people,  but  we  are  to  draw  them  to  Him.  Now 
a  true  inner  life,  a  life  wherein  the  Divine  Spirit 
presides  by  Charity,  and  brings  the  soul  into  loving 
relation  with  God,  is  the  best  guarantee  for  working 
zealously  among  the  souls  of  men  ;  not  only  because 
God  is  able  to  use  so  well  such  a  one  as  an  instru 
ment  in  His  hands,  well  fitted  for  action  by  its  close 
union  with  Him,3  but  because  Charity  in  its  nature 
is  an  operative  habit : 4  "  Operatur  magna,"  as  S. 
Gregory  says  :  5  it  works  great  things.  For  "  where 
there  is  Charity,  there  is  a  great  impetus,"  says  S. 
Ambrose.0  "This  Queen  of  virtues,  like  the  princes 
of  the  earth,  takes  pleasure  in  performing  great 
exploits,  to  extend  her  dominion,  and  increase  the 
glory  of  her  empire."7  "Hence,"  continues  S. 
Gregory,  "  love  is  never  idle ;  for  if  it  works  not 
it  is  no  love."8  "The  lover  flies,  runs,  rejoices. 
He  is  free,  and  is  not  held.  Love  maketh  light  of 
what  is  burdensome,  and  equally  bears  all  that  is 
unequal.  It  spurs  us  on  to  do  great  things,  and 
makes  all  that  is  bitter  sweet  and  savoury."1 

1  "  DC  plcnitudine,  non  de  pcnuria  largientes." — S.  Bern.,  Serin. 
1 8  in  Cant. 

S.  John  i.  1 6. 

"  Sanctificatum  et  utile  Domino,  ad  omne  opus  bonum  paratum." 

Tim.  ii.  21. 

"Virtus  est  habitus  operativus."— S.  Thorn.,  I  2,  Q  55,  Art.  2. 

S.  Greg. ,  Horn.  30  in  Evang. 

"  Ubi  Caritas,  ibi  impetus  magnus." — S.  Amb.,  "  de  Isaac  et 
anim.,"  C  4. 

7  S.  Fran,  of  Sales,  "  Love  of  God,"  B  vii.,  C  12. 

8  "  Nunquam  est  amor  Dei  otiosus.     Operatur  enim  magna,  si  est. 
Si  autem  operari  renuit,  amor  non  est." — S.  Greg.,  1  lorn.  30  in  Evang. 

9  "Imit.,"  B  iii.,  C  5. 


CHARITY  IN  ACTION.  269 

And  as  material  fire  is  nourished  by  communi 
cating  itself  to  the  objects  around  it,  so  the  fire 
of  Divine  Charity  feeds  its  life,  and  extends  its 
power,  by  spreading  itself  among  the  souls  of  men. 
Thus  the  active  element  nourishes  the  contem 
plative,  and  the  contemplative  guides  the  active; 
and  Charity  is  the  life  of  both  :  affective  in  con 
templation,  effective  in  action.  As  the  two  eyes 
are  to  the  body,  so  are  contemplation  and  action 
to  Charity.1  She  needs  them  both.  One  looks  to 
God,  the  other  to  our  neighbour :  both  operations 
of  the  one  Charity.  "We  are  not  to  leave  God," 
says  S.  Gregory,  "  by  attending  to  our  neighbour, 
nor  to  neglect  our  neighbour  by  attending  to  God, 
because  Charity  even  then  rises  on  high,  when  it 
descends  low ;  and  as  it  descends  to  the  lowest, 
it  ascends  to  the  highest"1  —words  of  deep  con 
solation  to  all  those  who  aim  at  perfect  love,  and 
at  the  same  time  are  called  to  labour  for  the  souls 
of  others,  and  who  would  so  often  fain  attend  quietly 
to  God,  when  duty  sends  them  forth  to  the  distrac 
tions  of  activity. 

When  the  right  time  conies  therefore — that  is, 
when  duty  calls,  or  obedience  demands  us,  or  the 
needs  of  others  require  it — we  must  be  ready  to 
leave  the  enjoyments  of  contemplation,  and  betake 
ourselves  to  the  works  of  the  active  life.3  And  we 
are  to  understand  that  by  so  doing,  the  life  of  love 

1  "  Dux  quippe  vitrc,  activa  videlicet  et  contemplativa,  quasi  duo 
oculi  habentur  in  facie."— S.  Greg.,  "Moral.,"  Lib.  vi.,  C  17. 

-  "  Caritas  'bis  tincta  '  esse  debet,  ut  lingatur  per  aniorem  Dei, 
et  amorem  proximi ;  quatenus  nee  ex  compassione  proximi,  con- 
templationem  Dei  relinquat,  nee  plusquam  debet  inhcerens  contem- 
plationem  Dei,  compassionem  abjiciat  proximi.  Quia  tune  ad  alta 
Caritas  mirabiliter  surgit,  cum  ad  ima  proximorum  se  misericorditer 
attrahit  :  et  cum  benigne  descendit  ad  infima,  valenter  recurrit  ad 
summa."  —  S.  Greg.,  Horn.  38  in  Ev.,  &  "de  cura  Past.,"  P  2,  C  5. 

3  "  Consideremus  invicem  in  provocationem  Caritatis." — Ileb. 
x.  24. 


2;o  THE  LIFE  OF  CHARITY. 

and  the  service  of  the  Divine  Lover  are  both  con 
sulted,  as  they  should  be,  in  the  best  way.  Charity 
does  not  cause  the  loss  of  Charity.  Our  progress  to 
God  is  simply  in  love,  and  in  nothing  else.1  And 
our  perfection  is  in  perfect  love.  And  perfect  love 
is  in  the  habit  of  Charity,  disposed  to  its  acts.  It  is 
not  therefore  by  thinking  that  we  advance,  but  by 
loving.  If,  then,  Divine  Love  moves  us  to  leave 
contemplation,  and  betake  ourselves  to  action,  there 
is  our  proficiency  to  be  found,  and  nowhere  else. 

S.  Teresa's  teaching  is  much  to  the  point  here. 
"The  true  proficiency  of  the  soul,"  says  she,  " con 
sists  not  in  much  thinking,  but  in  much  loving.  I 
admit,  indeed,  that  it  is  a  favour  of  our  Lord  to  be 
able  to  keep  our  thoughts  fixed  on  Him  and  to 
meditate  on  His  works,  and  that  it  is  good  to 
endeavour  to  do  it.  But  this  is  to  be  understood 
only  when  nothing  comes  to  interfere  with  obedi 
ence,  and  the  welfare  of  our  neighbour,  to  which 
Charity  binds  us.  For  in  such  points  we  must  find 
time  to  leave  that  which  we  desire  so  much  to 
give  to  God — viz.,  being  alone,  meditating  on  Him, 
and  rejoicing  in  the  caresses  He  bestows  upon  us. 
To  leave  these  delights  for  either  of  the  two  ob 
jects  mentioned  is  to  please  Him,  and  do  what 
He  Himself  has  said,  '  As  long  as  you  did  it  to 
one  of  these  My  least  brethren,  you  did  it  to  Me.' 
It  would  be  a  strange  thing,  if,  when  God  should 
tell  us  to  do  something  which  regarded  Him,  we 
should  not  do  it,  but  stand  gazing  upon  Him, 
because  we  thus  pleased  ourselves  the  most.  This 
would  indeed  be  a  curious  advancement  in  the 
love  of  God  !  Our  love  must  appear,  not  in 
corners,  but  in  the  midst  of  occasions.  And 
believe  me,  that  although  there  may  be  more  im- 

1  "  Imus,  non  ambulando,  sed  amando." — S.  Aug.,  Epist.  155  ad 
Maced. 


CHARITY  IN  ACTION.  271 

perfections,  and  even  some  slight  faults,  yet  our 
gain  is  beyond  all  comparison  greater."  l 

Thus  we  are  to  give  ourselves  to  action  as  readily 
as  to  contemplation,  and  to  contemplation  as  readily 
as  to  action.  They  are  as  closely  allied  as  Martha 
and  Mary,  and  the  Divine  Lover  is  served  by  both 
together,  because  both  are  Charity:  the  one  affec 
tive,  the  other  effective :  the  one  contemplative 
Charity,  the  other  active  Charity :  two  operations 
of  the  one  love.  And  the  mode  of  our  employ 
ment  is  but  an  accident.  We  may,  indeed,  and 
should,  "  prefer  the  attendance  on  God  before  all 
external  things " ; 2  but  when  God  calls  us  to 
action,  we  are  in  reality  attending  to  Him,  loving 
Him,  serving  Him,  and  doing  His  will.  How 
then  could  we  think  of  "gazing  upon  Him"  to 
please  ourselves  ?  We  must  simply  say,  Caritas 
est  /lie,  and  go  into  our  work  with  heart  and 
soul. 

And  here  let  us  listen  again  to  the  Angelic 
Doctor.  He  tells  us  that  "it  belongs  to  the  per 
fection  of  friendship  sometimes  to  leave  the  presence 
of  our  friend,  in  order  to  engage  ourselves  in  his 
service.  Accordingly,  he  has  the  greater  love  who 
sacrifices  the  enjoyment  of  his  friend  to  serve  his 
interests,  rather  than  another  who  will  not  leave  the 
presence  he  enjoys.  But  if  he  were  willingly  and 
easily  to  leave  his  friend,  and  find  a  greater  pleasure 
elsewhere,  his  love  then  would  be  of  little  worth. 
So  also  it  is  in  Charity.  God  is  to  be  loved  above 
all.  But  there  are  some  who  willingly,  or  without 
much  difficulty,  leave  the  contemplation  of  Divine 
things,  and  turn  instead  to  creatures.  Such  as 
these  show  but  little  Charity.  Others  there  are  so 
delighted  with  contemplation  as  to  be  unwilling  to 

1  S.  Teresa,  "  Foundations,"  C  5. 
-  "Imit.,"  Biii.,  C.  53. 


272  THE  LIFE  OF  CHARITY, 

leave  it,  even  to  serve  the  Divine  interests  in  the 
work  of  souls.  But  others  rise  to  such  a  height  of 
Charity  that,  although  the  contemplation  of  God  be 
their  greatest  delight,  they  are  ready  to  forego  its 
enjoyment  for  the  Divine  service  in  the  salvation  of 
souls.  Such  a  one  was  S.  Paul,  who  was  willing 
to  be  anathema  (i.e.,  separate)  from  Christ  for  his 
brethren.  And  this  is  the  perfection  proper  to 
priests  and  others,  who  give  themselves  to  the 
service  of  their  neighbour.  And  they  are  signified 
by  the  Angels  on  Jacob's  ladder,  ascending  by  con 
templation  and  descending  by  action,  in  the  care 
they  have  of  the  salvation  of  their  brethren."  ] 

From  this  angelic  doctrine  we  see  that  the 
tendency  of  the  loving  soul  is  ever  to  enjoy  the 
presence  of  the  Beloved,  and  yet  that  its  very  love 
carries  it  forth  into  activity,  and  proves  itself  purer 
by  the  separation.  This  accords  with  the  sublime 
teaching  of  Richard  of  S.  Victor,  who  reminds  us 

1  "  Ad  perfectionem  amicitia:  pcrtinet  ut  aliquis  propter  amicum 
interdum  abstineat  etiam  a  delcctationc  quam  in  ejus  presentia 
habet,  ut  in  ejus  servitiis  occupetur.  Secundum  hanc  amicitiam 
plus  amat  qui  se  absentat  propter  amicum,  quam  qui  a  prsesentia 
amici  discedere  non  vult.  Seel  si  quis  libenter  vel  faciliter  a  prre- 
sentia  amici  divellitur,  et  in  aliis  magis  delectatur,  vel  nihil  vel 
parum  comprobatur  amicum  diligere.  Sic  etiam  in  Caritate.  Deus 
maxime  propter  seipsum  est  diligendus.  Sunt  autem  quidam  qui 
libenter,  vel  sine  magna  molestia  separantur  a  vacatione  Divinse 
contemplationis,  ut  terrenis  negotiis  implicentur  ;  et  in  his  vel 
nihil  vel  modicum  Caritatis  apparet.  Quidam  vero  intantum 
delectantur  in  Divina  contemplatione  quod  earn  deserere  nolunt, 
etiam  ut  divinis  obsequiis  mancipentur  in  salutem  proximorum. 
Quidam  vero  ad  tantum  culmen  Caritatis  ascendunt,  quod  etiam 
Divinam  contemplationem,  licet  in  ea  maxime  delectentur,  prseter- 
mittunt,  ut  Deo  serviant  in  salute  proximorum.  Hrec  perfectio  in 
Paulo  apparet,  qui  dicebat.  Rom.  ix. — '  Optabam  anathema  esse 
(i.e.,  separatus)  a  Christo  pro  fratribus  meis.'  Et  hrec  perfectio 
proprie  est  pnx-latorum  et  pnedicatorum,  et  quorumcumque  aliorum, 
qui  procuranda;  saluti  aliorum  insistunt.  Unde  significantur  per 
Angelos  in  scala  Jacob,  ascendentes  quid  em  per  contemplationem  : 
descendentes  vero  per  sollicitudinem  quam  de  salute  proximorum 
gerunt."— S.  Thorn.,  Quodl.  "  dc  Carit.,"  Art.  11  ad  6. 


CHARITY  IN  ACTION.  273 

how  our  Lord,  "  being  in  the  form  of  God,  emptied 
Himself,  taking  the  form  of  a  servant."  So  every 
soul  aiming  at  perfection  must  endeavour  in  imita 
tion  of  the  Divine  Model  to  attain  to  the  "  form  of 
God"  by  the  union  of  contemplative  love.  When 
this  union  has  become  habitual,  so  that  God  occu 
pies  the  powers  as  His  own,  He  sends  back  the 
soul  into  activity  with  its  new  and  Divine  life. 
Likened  now  to  Christ,  it  "  empties  "  itself  of  the 
enjoyment  of  contemplative  repose,  and  takes  the 
"  form  of  a  servant,"  by  serving  the  interests  of 
God  in  the  work  of  souls.  Hereby  its  love  appears 
in  perfection.  For  while  interiorly  it  enjoys  the 
Divine  habitual  union,  it  overflows  of  its  abundance 
into  the  souls  of  those  around  it,  and  thus  causes 
the  Divine  love  to  increase  greatly,  both  in  itself 
and  others.1  Let  Charity  then  be  active,  in  order 
to  attain  the  full  measure  of  its  perfection. 

A  true  lover  is  wholly  devoted  to  the  Beloved, 
and  is,  therefore,  able  to  leave  the  Divine  embrace 
to  do  the  Divine  Will ;  "  Caritas  est  hie,"  and  that 
suffices.  If  Charity  is  here,  in  this  action,  God  is 
here,  and  the  work  of  my  perfection  is  here  ;  which 
tells  us  that  the  Divine  presence  and  love  and  our 
own  perfection  are  to  be  found  in  our  ordinary 
actions ;  i.e.,  our  external  acts  are  to  be  vivified  by 
the  Divine  principle,  and  the  diffusion  of  Charity 
within  draws  the  Divine  Lover  to  the  soul.  Let 
God,  therefore,  call  us  to  what  external  work  He 
wills.  He  holds  us  "  full  securely  "  within.2  And 
Charity,  to  be  perfect,  must  proceed  from  habit  to 
act—which  is  to  say,  that  it  must  be  affective  and 
effective.  Affective  within,  effective  without. 

Oh,  with  what  alacrity  does  a  loving  soul  apply 
itself  to  the  interests  of  the  Beloved  !  It  is  enough 

Richard  a  S.  Viet.,  "  de  quatuor  grad.  viol.  Caritatis." 
2  From  M.  Juliana  of  Norwich. 


274  THE  LIFE  OF  CHARITY. 

for  it  to  know  that  the  Divine  Will  awaits  for  its 
co-operation  in  these  outer  works,  to  move  it 
promptly  to  bestir  itself  amidst  the  distraction  that 
surrounds  it.  It  knows  that  its  perfection  is  in  its 
love,  and  its  love  is  in  the  Divine  Will,  and  the 
Divine  Will  is  in  these  very  works.  It  says,  there 
fore,  with  S.  Augustine,  "  Domine,  amore  amoris 
tui  facio  istud."  1  Lord,  for  the  love  of  Thy  love  I 
do  this.  To  be  unwilling  to  go  forth  into  activity 
would  show  that  it  still  held  to  a  lurking  love  and 
will  of  its  own,  and  was  not  walking  in  holy  liberty 
with  God.  For  "  the  lover  is  free  ;  he  is  not  held."  - 
He  is  not  in  bondage  to  any  one  or  anything,  but 
walks  with  the  Beloved  in  Divine  solitude  and 
liberty.  The  mode  of  his  employment  is  accidental. 
The  inner  reality  is  ever  the  same.  The  Divine 
presence,  and  love,  and  will,  and  movement  are 
found  in  all. 

"  Who  can  say  to  what  degree  such  a  soul  forgets 
her  own  repose  ?  Walking  continually  with  God, 
how  can  she  remember  herself?  Her  sole  thought 
is  to  please  Him,  and  to  find  means  whereby  to 
show  Him  her  love."  3  And  here  is  the  Divine  love 
identified  with  these  very  works  !  Well,  therefore, 
does  S.  Augustine  say  that  "  labour  is  not  burden 
some  to  those  who  love,  but  rather  sweet ;  as  we 
see  in  hunters,  fishers,  and  men  of  business.  For 
in  what  is  loved,  either  there  is  no  labour,  or  the 
labour  itself  is  loved."4  The  labour  is  loved, 
because  Divine  love  is  in  it,  and  serves  the  soul  as 
its  aliment.  Thus  the  soul  loves  in  its  labour,  and 
its  labour  feeds  its  love.  And  "  all  things,"  says 

1  S.  Aug.,  "Confess.,"  Lib.  ii.,  C  I. 

2  "Imit.,"  B  iii.,  C  5.  3  S.  Teresa,  "Int.  Castle,"  C  ult. 
4  "  Nullo  modo  sunt  onerosi  labores  amantium  ;  sed  potius_ipsis 

delectant ;  sicut  venantium,  piscantium,  negotiantium  ;  nam  in  eo 
quod  amatur,  aut  non  laboratur,  aut  et  labor  amatur." — S.  Aug., 
"  de  bono  Viduit." 


CHARITY  IN  ACTION.  275 

S.  Bernard,  "whether  done  or  suffered,  are  turned 
to  its  advantage."  l  As  S.  Paul  had  already  said, 
"  We  know  that  to  them  that  love  God  all  things 
work  together  unto  good."2  Even  "bitter  and 
grievous  things,"  says  S.  Augustine,  "  become  light 
and  easy  by  love."3  Whatever  has  to  be  done, 
whatever  to  be  endured,  the  desire  to  love  and 
please  God  thereby  is  a  strong,  sustaining  power 
within  us,  bringing  joy  to  the  soul ;  as  S.  Teresa 
says,  "  We  make  it  our  joy  to  please  God."4  This 
is  how  love  works.  It  rises  over  all,5  and  sweetens 
both  labours  and  pains.  The  thought  of  pleasing 
God  brings  sweetness  to  our  pain,  and  turns  labour 
into  love. 

It  cannot  be  denied,  however,  that  in  the  midst 
of  outward  labours  the  loving  soul  has  an  habitual 
tendency  to  the  contemplative  element.  How  could 
it  be  otherwise  ?  Is  not  the  lover's  first  love  always 
for  the  Beloved  ?  Has  she  not  left  "  all  things  "  to 
follow  Him  ?  And  "  where  thy  treasure  is,  there 
is  thy  heart  also."  °  And  where  the  heart's  love  is, 
there  the  thoughts  most  easily  go.7  Besides,  in  a 
true  lover  active  love  is  but  the  overflow  of  contem 
plative  love.  Hence  it  comes  to  pass  that  the  soul 
frequently  fluctuates  between  its  love  for  contem 
plation  and  its  zeal  for  action  :  desiring,  above  all, 
the  presence  of  the  Beloved,  yet  fearing  lest  its  love 

"Amans,  qurecunque,  undecunque,  sive  quce  facit,  sive  qua? 
ei  fiunt,  omnia  ad  suum  commodum  revocat  et  retorquet." — S. 
Bern.,  Serai.  4  de  Divers. 

2  Rom.  viii.  28. 

3  "Omnia  sreva  et  immania  prorsus  facilia,  et  prope  nulla,  efficit 
amor." — S.  Aug.,  Serm.  70  de  verb.  Evan. 

4  S.  Teresa,  "  Exclam.,"  C  2. 

3  "Omnia  vincit  amor." — Virgil,  Buc.  p.  fin. 

6  S.  Matt.  vi.  21. 

7  "  There  is  my  thought,  where  is  that  which  I  love.     If  I  love 
heaven,  I  willingly  think  of  heavenly  things.     If  I  love  the  Spirit, 
I  delight  to  think  of  spiritual  things."— "Imit.,"  iii.  48. 


276  THE  LIFE  OF  CHARITY. 

of  Divine  solitude  should  cause  it  to  neglect  the 
vast  interests  of  God  in  the  souls  of  others.  Thus 
it  is  often  straitened  between  the  two :  knowing 
the  value  of  solitary  love  on  the  one  hand,  and  of 
sacrifice  on  the  other ;  preferring  "  the  attendance 
on  God  before  all  external  things,"  l  yet  desirous  of 
"  zeal  according  to  knowledge."  ^ 

S.  Bernard,  doubtless  from  his  own  experience, 
describes  the  anxious  love  and  loving  anxiety  of 
the  soul  thus  apparently  drawn  at  the  same  time  in 
opposite  directions.  "The  voice  of  love,"  he  says, 
"sweetly  urges  the  soul  to  attend  to  the  things  of 
God.  The  lover  hearkens,  and  hastens  to  the  work 
of  souls.  For  such  is  true  contemplation,  that  it 
not  only  kindles  Divine  fire  within  the  spirit,  but 
urges  the  soul  with  ardent  zeal  to  gain  others  also 
to  the  love  of  God.  Thus  contemplation  yields 
lovingly  to  action,  and,  in  proportion  to  its  gams, 
returns  with  ardour  to  its  repose.  Again  it  enjoys 
the  sweets  of  inward  life  ;  then  reverts  with  fresh 
alacrity  to  a  further  conquest  of  souls." 

"  But  amidst  these  changes  the  soul  oftentimes 
stands  in  anxieties,  fearing  lest  its  affections  draw 
it  over-much  either  to  the  side  of  contemplation  or 
action,  by  which  it  might  deflect  ever  so  little  from 
the  Divine  Will.  Peradventure  holy  Job  suffered 
in  this  wise,  when  he  said,  <  If  I  lie  down  to  sleep, 

1  "Imit.,"  Biii.,  C  53. 

-  Rom  x  2  We  may  here  distinguish  between  "inspirations, 
which  are  from  the  good  Spirit,  and  "instigations,"  which  come 
from  the  human  or  evil  spirit.  Let  not  apparent  inspirations, 
even  "on  the  title  of  Divine  love,"  says  Schram,  "be  easily  ad 
mitted  as  Divine,  unless  they  are  in  agreement  with  our  state  ot 
life  our  bodily  powers,  the  edification  of  others,  and  our  own  due 
dispositions.  This  chiefly  regards  external  works  of  virtue  ;  for  in 
regard  to  interior  love,  God  inspires  us  more  and  more  ;  whereas 
in  externals  there  must  be  due  measure,  more  especially  as  God 
may  often  move  us  to  such  things  affectively,  not  effectively.  - 
Schram,  "  Theol.  Myst.,"  §  1542  Cor. 


CHARITY  IN  ACTION.  277 

I  shall  say :  When  shall  I  rise  ?  and  again  I  look 
for  the  evening.'1  That  is,  when  I  rest  I  fear  to 
neglect  work ;  and  when  I  work  I  fear  to  disturb  my 
rest.  See  how  a  holy  soul  is  straitened  between  the 
fruits  of  labour  and  the  rest  of  contemplation."  * 

But  a  moment's  reflection  suffices  to  fire  a  true 
lover  of  God  with  ardent  zeal,  and  disposes  him  to 
sacrifice  joyfully  his  contemplative  repose  to  the 
needs  of  his  brethren,  such  as  S.  Bernard  himself 
expresses  in  the  following  : 

"  Strange  thing !  we  endure  the  losses  of  Christ 
more  patiently  than  we  endure  our  own  !  Upon  our 
own  daily  expenses  we  bestow  a  daily  scrutiny  !  but 
we  consider  not  the  continual  losses  in  our  Lord's 
flock.  An  ass  falls  down,  and  some  one  is  found 
to  raise  it !  A  soul  falls,  and  no  one  is  found  to 
attend  to  it."3 

"  How  can  that  man  flatter  himself  that  he  loves 
God,  when  he  sees  God's  image  in  the  mire,  yet 
heeds  it  not,  and  passes  on  ?  Why  does  he  not  pour 
forth  his  soul  in  prayer  for  poor  sinners  ?  Why  does 
he  not  preach,  hear  confessions,  and  instruct  his 
neighbour,  in  order  to  gather  up  his  Lord's  precious 
blood,  by  converting  souls  to  Him  ?  "  4 

"Thou  art  saved  by  God;  do  thou,  then,  save 
others.  Thou  art  thyself  snatched  by  Christ  from 
death  ;  do  thou,  therefore,  snatch  others  from  the 
dangers  that  lead  to  death.  This  is  the  office 
confided  to  thee  by  God:  an  office  that  excels  all 
the  works  of  the  most  virtuous  of  men — to  be  the 
companion  and  fellow-labourer  of  Jesus  Christ ; 
and  by  thy  zeal,  thy  cares,  thy  ardour,  thy  love, 
and  thy  prayers,  to  seek  the  lost  sheep,  lead  it 
to  penance,  and  present  it  before  God,  as  a  pure 

1  Job  vii.  4.  2  S.  Bern.,  Serm.  57  in  Cant. 

3  S.  Bern.;  "de  Consid.,"  Lib.  iv.,  C  6. 

4  S.  Bonav.,  "  Pharetra." 


278  THE  LIFE  OF  CHARITY. 

sacrifice.  No  gift  is  more  agreeable  to  Him  than 
to  lead  a  saved  soul  before  His  throne."  l 

"  I  envied  those  greatly/'  said  S.  Teresa,  "  who, 
for  the  love  of  God,  were  able  to^  spend  themselves 
in  working  for  souls.  Thus  when  we  read  how  the 
Saints  converted  souls,  this  thought  excites  within 
me  more  devotion,  more  tenderness,  and  envy  than 
all  the  tortures  endured  by  the  Martyrs  ;  and  by 
this  feeling  with  which  our  Lord  has  inspired  me,  I 
see  that  He  values  one  soul  which  we  gain  through 
His  mercy  by  our  prayers  more  than  all  the  other 
services  we  can  render  Him."  - 

Hence  S.  Bernard,  overflowing  in  love  ^to  his 
brethren,  pours  out  his  soul  in  sacrifice  before  them. 
"  Charity,"  he  saith,  "  which  seeketh  not  her  own, 
easily  persuades  me  to  sacrifice  things  which  my 
soul  desires,  to  your  requirements.  To  pray,  to 
read,  to  write,  to  meditate,  and  other  spiritual  gains, 
these  things  for  your  sake  I  count  as  loss."  3 

"But  if  you  will  overflow  in  love  to  others,"  con 
tinues  he,  "see  that  you  are  first  filled  yourself."4 

And  here  we  return  again  to  the  principle,  so 
simple,  yet  so  potent  in  its  influence,  when  once  it 
has  well  engaged  the  mind,  viz.,  that  our  acts  proceed 
from  our  habits.  "  Unumquodque,  quale  est,  talia 
operatur." 5  As  each  one  is,  so  are  his  operations. 
"  Operatic  sequitur  esse."  The  operations  follow 
the  nature.  As,  therefore,  the  soul  is,  so  it  acts. 


1  S.  John  Clim.,  "  Epist.  ad  Ah  Raithu." 

2  S.  Teresa,  "  Foundat.,"  C  i. 

3  "  Caritas,  qvue  non  qucerit  qure  sua  sunt,  id   mihi  facile   per- 
suasit,  nil  scilicet  desiclerabilium  meorum  vestris  praeferre  utilitatibus. 
Orare,   legere,   scribere,   meditari,    et   si    qua   sunt   alia   spiritualis 
studii  lucra,  hxc  arbitratus  sum  propter  vos  detrimental' — S.  Bern., 
Serm.  51  in  Cant. 

4  "  Implere  prius,  et  sic  curato  eftundere.     Caritas  atHuere  con- 
suevit,  non  effluere." — S.  Bern.,  Serm.  18  in  Cant. 

5  S.  Thorn.,  I  2,  Q  55,  Art.  2  ad  i. 


CHARITY  IN  ACTION,  279 

If,  then,  we  wish  to  secure  these  manifold  works 
of  active  love  to  others,  it  plainly  concerns  us  to 
maintain,  nourish,  strengthen,  and  develop  the  Divine 
principle  from  which  they  all  proceed.  Therefore, 
"redite  ad  cor."  "Return  to  the  heart."1  Bring 
yourselves  under  the  influence  of  the  one  governing 
love,  with  its  Divine  light,  strength,  and  movement. 
Then  conies  the  Divine  Lover  to  the  loving  soul, 
making  His  abode  therein,  and  manifesting  Himself.2 
And  from  the  habit  of  contemplative  love,  uniting  the 
lover  and  the  Beloved,  the  soul  is  able  of  its  fulness 
to  overflow  in  active  love  to  those  around  it. 

1  Isaias  xlvi.  8. 

'J  "  We  will  come  to  him,  and  make  Our  abode  with  him,  and  I 
will  manifest  Myself  to  him." — S.  John  xiv.  23,  21. 


CHAPTER  VIII. 

CHARITY   IN    SUFFERING. 

IN  the  life  of  eternity  God  will  reign  within  us  for 
ever  and  ever.  The  souls  of  the  Blessed  will  be 
His  everlasting  kingdom.  Divine  knowledge  will 
possess  the  intellect,  and  Divine  love  govern  the 
will.  As  to  the  body,  when  glorified,  says  S. 
Thomas,  "  it  will  be  altogether  subject  to  the  glorified 
soul :  fitted  and  free  to  obey  the  spirit  in  all  its  acts 
and  movements."1  Thus  God  will  be  "all  in  all,"2 
and  we  shall  be  participators  in  His  Divine  life  and 
happiness.3  But,  in  order  to  attain  to  this,  "all 
things  must  be  subdued  to  Him."4  We  are  not  to 
live  with  God,  but  He  is  to  live  in  us.  Otherwise, 
as  S.  Bernard  says,  "how  would  God  be  all  in  all, 
if  there  remained  in  man  anything  of  himself?"6 
"He  who  is  joined  to  the  Lord  is  one  spirit."6 
All  our  thoughts,  desires,  affections,  and  operations 
must,  therefore,  be  brought  into  full  conformity 
with  Him,  in  order  that  He  may  possess  and  govern 
our  entire  being:  "that  the  soul,"  continues  S. 

^"Corpus  gloriosum  erit  omnino  subjectum  animrc  glorificatrc, 
ut  sit  expeditum  et  habile  ad  obediendum  spiritui  in  omnibus  motibus 
et  actionibus  animrc." — S.  Thorn.,  4  Sent.,  D  44,  Q  2,  A  3. 

-  I  Cor.  xv.  28. 

3  "Divinne  consortes  nature." — 2  Pet.  i.  4. 

4  I  Cor.  xv.  28. 

"Alioquin  quomodo  omnia  in  omnibus  erit  Deus,  si  in  homine 
de  homine  quicquam  supererit."— S.  Bern.,  "de  dilic.  Deo,"  C  10 
6  I  Cor.  vi.  17. 

280 


CHARITY  IN  SUFFERING.  281 

Bernard,  "  filled  with  Divine  love,  forgetful  of  itself, 
may  pass  wholly  into  God,  adhering  to  Him,  be 
coming  one  spirit  with  Him,  and  saying,  '  My  flesh 
and  my  heart  hath  fainted,  O  God  of  my  heart,  and 
my  portion  for  ever.'  O  pure  and  holy  love,  to  be 
brought  to  this  is  to  be  deified  !  As  iron  put  into 
the  fire  loses  its  old  form  and  becomes  as  fire,  and 
as  the  air  illumined  with  the  sun  is  transformed  into 
brightness,  so  as  to  appear  rather  the  light  itself 
than  that  which  is  enlightened — so  then  in  the  Saints 
all  human  love  must  melt  away,  and  be  transfused 
ineffably  in  God.  Otherwise,  how  would  God  be 
'all  in  all/  if  anything  remained  in  man  of  himself? 
His  substance  will  indeed  remain,  but  in  another 
form,  another  glory,  another  power."  1 

"  But  now  we  see  not  as  yet  all  things  subject  to 
Him."5  God,  therefore,  appoints  the  sufferings  of 
this  life,  as  the  means  for  subduing  our  souls  to 
Himself.  "The  Lord  your  God  trieth  you,  that  it 
may  appear  whether  you  love  Him  with  all  your 
heart  and  soul  or  no."3  How  much,  alas!  within 
us  has  yet  to  be  subdued,  before  we  can  say  with 
the  Psalmist,  "Ad  nihilum  redactus  sum."4  What 
shall  we  say  of  our  life  as  it  is  at  present  ?  Is  it  not 
rather  human  than  Divine?  Could  it  with  any  truth 
be  said  of  us  that  "we  walk  not  according  to  the 
flesh,  but  according  to  the  spirit  "  ?  5  And  observe 
the  sign  which  tells  by  which  we  walk !  "  They 
that  are  according  to  the  flesh  mind  the  tilings  that 
are  of  the  flesh,  but  they  that  arc  according  to  the 
spirit  mind  the  things  that  are  of  the  spirit." (i  What 
are  the  things  that  we  chiefly  mind  ?  Are  they  those 
of  the  natural  or  of  the  spiritual  man  ?  Whither 
do  our  thoughts  run  ?  Arc  they  withdrawn  from 

1  S.  Bern.,  "de  dilig.  Deo,"  C  10. 

;  Heb.  ii.  8.  3  Deut.  xiii.  3.  4  Ps.  Ixxii.  22. 

5  Rom.  viii.  4.  <;  Rom.  viii.  5. 


282  THE  LIFE  OF  CHARITY. 

external  things,  and  readily  given  to  things  Divine  ? 
or  are  they  not  captivated  by  the  things  of  sense, 
and  with  difficulty  fixed  on  God  ?     Where  do  our 
affections  lie?      Are    they  from    the    inmost   heart 
given  to  God,  so  that  our  deliberate  preference  is 
always  for  Him  ?  or  are  they  not  often  divided  on 
perishable  love  ?     Are  we  striving  in  any  true  sense 
to  love  God   with  our  whole  heart,  and   soul,  and 
strength?     What  are  our  chief  attractions?     Are 
they  not  to   things  that  gratify  the  natural  man— 
the  pleasures  of  sight  and  sound,  a  desire  for  ease, 
an  inclination  to  rove  about,  an  appetite  for  news 
and    idle    talk    and    selfish   gratification?       "These 
fleshly    things,"    says    Walter    Hilton,    "make    a 
man  far  from    the    inward    savour  of   the   love    of 
God    and    the    clear    sight    of    spiritual    things."1 
Have  we  anything  like  the  same  relish  for  things 
of  the  spirit— mental  prayer,  silence,  sacred  study, 
and    works     of    zeal     and     self-sacrifice     for     the 
benefit  of  others  ?      Are  we  not  rather  inclined  to 
indulge  our   natural    desires    and   attachments,   in 
stead  of  "  cutting  them  up  by  the  root  out  of  our 
heart,"  2  so  making  room  for  the  higher  and  better 
things  ? 

All  this  will  show  us  how  far  we  are  as  yet  from 
being  fully  subject  to  God,  and  how  much  there  is 
within  us  that  is  opposed  and  unlike  to  Him. 
These  are  the  dark  miseries  of  our  nature,  of  which 
it  may  be  said,  "  animam  Deo  improportionabilem 
reddunt."3  They  make  the  soul  unfit  for  God,  out 
of  proportion  to  Him,  unlike  to  Him,  and  conse 
quently  unable  to  unite  with  Him.  "  It  cannot 
be,"  says  Blosius,  "that  the  soul  should  attain  to 
intimate  union  with  God,  unless  it  become  wholly 

1  Hilton,  "  Scale  of  Perf.,"  P  3,  C  8,  S  I. 

3  "Imit.,"  B  iii.,  C  27. 

3  S.  Thorn.,  Opusc.  " dilectione  Dei,"  C  25. 


CHARITY  IN  SUFFERING.  283 

pure  and  simple  and  like  to  Him."  *  "  He  is  one, 
and  most  simple ;  therefore,  the  soul,  to  unite  with 
Him,  must  be  one  and  most  simple  also."  2 

What,  then,  must  be  done  ?  "  We  must  die,  that 
God  may  live  in  us,"  says  S.  Francis  of  Sales.3  "  A 
man  ought  to  die  daily  in  his  affections,  that  he 
may  live  to  God  alone,  and  become  wholly  spiritual. 
The  more  spiritual  he  is,  the  more  he  is  like  to 
God,  who  is  a  pure  spirit,  and  the  more  disposed 
to  be  united,  and  become  one  with  Him."4  "As 
fire  and  water  can  never  subsist  together,  both  pre 
serving  their  proper  qualities,  so  he  in  whom  God 
lives  must  utterly  die  to  all  things."  5  "  If  Christ 
be  in  you,  the  body  indeed  is  dead,  but  the  spirit 
liveth."6 

We  have  already  seen  that  by  means  of  active 
mortification  we  are  enabled  to  "  die  daily  " 7  to  a 
number  of  vicious  and  imperfect  inclinations,  and 
so  gradually  dispose  ourselves  to  the  Divine  like 
ness  and  union.  God,  however,  wishes  to  fashion 
us  "  according  to  the  operation  whereby  He  is  able 
to  subdue  all  things  to  Himself."8  He,  therefore, 
takes  us  into  His  own  hands,  and  leads  us  through 
the  ways  of  passive  mortification  :  that  is,  He  pre 
pares  a  variety  of  sufferings  for  us — temptations, 
trials,  loss  of  friends,  humiliations,  scruples,  pain 

"  Fieri  nequit  ut  aniina  ad  intimam  cum  Deo  unionem  per- 
tingat,  nisi  tota  munda  et  simplex  effecta  similitudinem  Dei  habeat." 
— Blosius,  "  Instit.  Spir.,"  C  12,  §  3. 

"  Deus  unus  et  simplicissimus  est.  Non  poterit  aniina  unioni 
apta  esse,  nisi  una  et  simplicissima  efficiatur." — Card.  Bona, 
"  Manud.,"  fin. 

3  S.  Fran,  of  Sales,  "  Conf.,"  xx. 

"  Debet  homo  quotidie  mori   in    omnibus   suis   affectibus,    ut 
tandem  soli  Deo  vivat,  fiatque  totus  spiritualis.     Et  quanto  spiri- 
tualior,  tanto  Deo  similior,   magisque  dispositus  ut  uniatur,  fitque 
unum  cum  Eo." — Lewis  de  Gran.,  "  de  perfec.  amor.  Dei,"  C  5. 
3  Thauler,  Serm.  2  in  fer.  Pasc. 
(J  Rom.  viii.  10.  7  i  Cor.  xv.  31.  s  Philip,  iii.  21. 


284  THE  LIFE  OF  CHARITY. 

physical  and   mental,  changes    of  place  and  work, 
failures  of  good  endeavour,  the  breaking  up  of  plans, 
the  loss  of  favour    and    regard,  office,  position,  or 
confidence,  the  loss  of  health  and  strength,  decline 
of  energy,  sickness,  weariness,  and   finally  agony 
and  death.     Such  is  God's  plan  in  dealing  with  our 
souls.     And  what  does  it  all  signify?     It  tells  us 
that  we  have    within    our    nature   certain  elements 
opposed  to  the  purity  of  God's    Spirit ;    that  God 
wishes  to  bring  us  into  eternal  union  with  Himself, 
which  is  a  glory  far  outweighing  all  the  sufferings 
which  lead  to  it ; l  that  this  union  cannot  possibly 
be  effected  as  long  as  we   retain   any  contrary  or 
dissimilar  elements  within   us;    that  the  sufferings 
of  this  life  are  the  means  of  subduing. these  imper 
fections  of  our  nature  to  God ;  and  that,  therefore, 
He  uses  them  as  the  instruments  of  His  love  upon 
our  souls,  to    cleanse    and    scour    the    spirit  of  its 
fleshly  loves,  release  it  from  the  entanglements  of 
earth,  and  bring  it  to  that  state  of  nudity  and  void 
which  enables  Him  to  transform  the  soul  into  His 
own    image,2  filling  it  with    His   Divine  light  and 
love,  and  making  it  a  participator  in  His  own  life 
and  happiness.     This  is   the  love  of  God,  by  the 
sacrifice  of  self—"  Amor  Dei,  ad  contemptum  sui ; 
the  losing  our  life  in  order  to  find  it.4     God  subjects 
us  to  Himself  by  suffering,  and  when  the  soul  is 
subdued  to  Him  He  gives  it  a  new  and  Divine  life, 
so  that  suffering  is  for  subjection  to  God,  and  sub 
jection   for   Divine   transformation:    as   S.   Gregory 
says,  "  God  afflicts  us  outwardly  that  we  may  live 
inwardly,  and  He   strikes  in  order  to  heal."£     As 

1  «  The  sufferings  of  this  life  are  not  worthy  to  be  compared  with 
the  elory  to  come,  that  shall  be  revealed  in  us."— Rom.  vin. 

2  »  In  eandem  imaginem  transformamur.  —2  Cor.  m.  15. 

3  «  S  Aug.,  "  de  Civ.  dei,"  Lib.  xiv.,  C  28. 

4  «  He  that  shall  lose  his  life  shall  find  it."— S.  Matt.  xvi.  25. 

s  "Deus  electos  suos  affligit  exterius,  ut  mtenus  vivant,     Uncle 


CHARITY  IN  SUFFERING.  285 

He  said  to  the  people  of  old,  "  I  will  kill,  and  I  will 
make  to  live ;  I  will  strike,  and  I  will  heal."  1  "  How 
many  and  grievous  troubles  hast  Thou  shown  me ; 
and,  turning,  Thou  hast  brought  me  to  life!  " 

How  the  sufferings  of  earth  aid  us  in  attaining 
to  this  transformation  of  our  nature,  it  is  not  hard 
to  see.  The  question  is  simply  one  of  supplanting 
human  dispositions  by  those  that  are  Divine,  or 
of  bringing  a  new  form  into  old  matter ;  "  the 
difficulty  is  not  in  introducing  a  new  form  into 
the  matter,  but  in  disposing  the  matter  to  receive 
it."3  Self-love  must  yield  to  Divine  love:  self-will 
to  the  will  of  God.  What  can  effect  this  better 
than  mortification  and  suffering,  which  are  against 
the  love  and  will  of  the  natural  man  ?  By  enduring 
them  patiently  day  by  day,  we  are  enabled  to  make 
a  repetition  of  acts,  by  which  the  natural  love  and 
will  are  brought  down,  and  the  Divine  love  and 
will  embraced  in  their  stead.  The  repetition  gradu 
ally  induces  the  habit,  and  in  time  we  gladly  lose 
our  own  will,  and  wish  only  for  that  of  God. 
Thus  God  first  subdues  the  soul  by  suffering,  then 
gives  it  His  Divine  life,  light,  love,  principle,  and 
strength ;  having  its  powers  in  sweet  submission 
to  Him,  making  them  recipients  of  His  blessedness, 
and  using  them  for  His  own  interests  among  the 
souls  of  men. 

How  impressively  has  S.  Catherine  of  Siena 
written  of  this  :  "  The  servant  is  not  greater  than 
his  master.  He  suffers  in  love :  and  there  his 


per  Moysen  loquitur,  dicens,  '  Occidam,  et  vivere  faciam,  per- 
cutiam,  et  sanabo.'  Occidet  enim  ut  vivificet.  Percutit  ut  sanet  : 
quia  idcirco  foris  verbera  admovet,  ut  intus  vulnera  delictorum 
curet. " — S.  Greg.,  "Moral.,"  Lib.  vi.,  C  14. 

1  Deut.  xxxii.  39. 

~  "  Quantas  ostendisti  mihi  tribulationes  multas  et  malas  :  et 
conversus  vivificasti  me." — Ps.  Ixx.  20. 

3  Rodriguez,,  "Christian  Perf.,"  Tr.  on  "Mortification,"  C  I. 


286  THE  LIFE  OF  CHARITY. 

self-will  dies.  When  once  the  will  is  dead,  all 
suffering  disappears  :  for  it  is  our  self-will  alone 
that  makes  our  tribulations  painful.  When  that 
is  dead,  and  we  are  clothed  with  God's  will,  suffer 
ing  is  a  pleasure,  and  sensual  pleasure  becomes 
a  pain.  This  is  the  way  the  Saints  travelled. 
They  knew  that  the  eternal  kingdom  was  not  to 
be  bought  with  pleasure.  But  when  our  will  is 
one  with  God's  will,  then  indeed  we  enjoy  the 
foretaste  of  eternal  life."1 

"  In  a  divested  spirit,"  says  Thaulerus,  "  God  and 
His  peace  are  always  found,  in  adversity  and  pros 
perity.  How  could  pain  and  trouble  afflict  him 
who  sees,  finds,  and  enjoys  God  in  these  very 
things,  heedless  of  himself?  Such  as  these  enjoy 
heaven  both  here  and  hereafter.  Whatever  is  done 
to  them,  or  not  done ;  whatever  God  Himself  may, 
or  may  not  do,  all  turns  to  their  good."  *  "  From 
death  proceeds  the  life  that  dieth  not.  Nor  is  there 
any  truer  life  in  us  than  that  which  is  born  of  death. 
If  water  is  to  become  hot,  it  must  die,  so  to  say,  to 
cold.  If  wood  is  to  become  fire,  it  dies  to  its  former 
state.  So  if  we  are  to  be  transformed,  and  to  re 
ceive  a  new  life,  it  must  be  by  losing  our  old  nature, 
and  dying  to  ourselves.  Hence  our  Lord  says, 
'He  that  shall  lose  his  life  shall  find  it.'3  'Nor 
is  it  so  much  by  our  own  endeavours,  as  by  the 
mortification,  resignation,  abnegation,  and  losing  of 
ourselves,  that  we  attain  to  perfection.  If  there 
fore  you  will  be  what  you  are  not,  you  must 
deny  yourself,  lose  yourself,  and  die  to  what  you 
are."4 

But  if  we  look  into  our  souls,  we  shall  see  how 

1  S.  Cath.  Sien.,  "  Letters,"  55. 

2  Thauler,  in  2nd  inst.  D.  Eckard. 

3  Ibid.,  Serin.  2  in  fer.  Pasc. 

4  Ibid.,  Serm.  Dom.  5  p.  Pasc. 


CHARITY  IN  SUFFERING.  287 

tightly  we  hold  to,  or  are  held  by,  our  natural 
desires  and  loves.  Is  not  the  memory  filled  with 
images  of  earth  ?  Can  we  turn  our  eyes  and  ears 
from  pleasant  sights  and  sounds  ?  Do  we  not 
crave  daily  to  gratify  our  fleshly  likings  ?  Do 
we  not  seek  for  those  who  please  and  notice  us  ? 
Are  we  not  eager  for  pleasure,  and  ready  at  a 
moment  for  vain  curiosity,  news,  and  amusement  ? 
Alas !  how  could  we  rid  ourselves  of  these  im 
pediments  to  God,  if  the  way  of  abnegation  and 
suffering  were  not  provided  for  us  ?  In  mortifica 
tions  which  we  prepare  ourselves,  our  own  will 
may  easily  be  found.  But  when  God  Himself 
afflicts  us  with  trials  altogether  against  nature, 
what  room  will  there  be  for  the  natural  man  ? 
The  whole  endurance  of  these  sufferings  is  in  the 
direction  of  the  desired  end.  They  are  against 
self-will,  and  they  bring  us  God's  will.  They  take 
our  thoughts  from  earth,  and  lift  them  upwards 
to  heaven.  They  turn  us  from  the  allurements  of 
creatures,  and  lead  us  to  the  contemplation  of  God. 
And  if  the  suffering  be,  as  in  many  cases,  that  of 
long  bodily  sickness,  our  various  senses,  which  we 
were  so  slow  to  mortify  ourselves,  are  now  mortified 
for  us.  The  eyes  are  closed  in  pain,  the  taste  for 
food  gone,  the  ears  troubled  now  by  sounds  they 
loved  before,  the  touch  sensitive  to  a  straw.  The 
energies  of  mind  and  body,  so  long  enslaved  to 
earthly  things,  are  now  brought  into  subjection 
to  God.  Is  not  all  this  a  mercy?  Is  it  not 
desirable  that  we  should  be  detached  from  the 
things  of  sense,  and  attached  to  God  alone?  that 
we  should  be  brought  into  full  submission  to 
Him  ?  that  we  should  be  divested  of  the  natural 
life,  in  order  to  receive  that  which  is  Divine  ?  "  O 
God,  thou  commandest  that  these  things  should  be 
endured,  not  that  they  should  be  loved.  For  no 


288  THE  LIFE  OF  CHARITY. 

one   loves  what  he    endures,    though    he    loves    to 
endure  it."1 

Let  us  look  to  our  end,  and  then  judge  ot  the 
sufferings  of  this  life  in  reference  to  it.  Our  end 
is  to  be  one  with  God — one  in  will  and  in  love,  the 
pure  recipients  of  His  life  and  happiness.2  But 
suffering  it  is  that  subdues  the  natural  man  to  God ; 
and,  therefore,  it  aids  us  directly  to  our  end:  let 
it  then  be  taken  well,  and  rightly  used,  viz.,  "in 
order  to  the  end,"  of  subduing  the  soul  to  God. 
Then  indeed  it  comes  as  a  blessing  from  the  hand 
of  the  Divine  Lover :  for  "  whom  the  Lord  loveth, 
He  chastiseth."  3  And  so  our  Lord  places  it  among 
the  beatitudes.  The  Apostles  "rejoiced  that  they 
were  accounted  worthy  to  suffer";4  and  S.  Paul 
glories  in  the  cross,  in  his  "  infirmities,  in  reproaches, 
necessities,  persecutions,  distresses,  for  Christ"; 
for  "when  I  am  weak,  then  I  am  strong." f  When 
I  am  weak  according  to  man,  then  I  am  ^  strong 
according  to  God.  And  if  we  were  inclined  to 
doubt  the  necessity  of  universal  mortification  to  the 
natural  man  before  we  can  attain  to  God,  let  us 
remember  the  Divine  sentence,  "  Man  shall  not  see 
Me,  and  live."6  Whether  we  hope  in  this  life  to 
attain  to  the  union  of  perfect  Charity,  or  in  the 
next  life  to  the  union  of  eternal  glory,  in  either  case 
the  natural  man  must  die.  He  must  be  wholly 
mortified,  that  God  may  live  in  him.  "No  one 
seeing  God,"  says  S.  Augustine,  "  continues  to  live 
in  the  bodily  senses.  But  except  he  in  some  way 
die,  either  by  leaving  the  body  altogether,  or  by 
an  abstraction  from  his  fleshly  senses,  he  is  not 

1  S.  AUE;.,  "  Confess.,"  L  x.,  C  28. 

2  "  I  in  diem,  and  Thou  in  Me,  that  they  may  be  made  perfec 
one."— S.  John  xvii. 

3  Heb.  xii.  6.  Acls  v-  4*- 

s  2  Cor.  xii.  9.  6  Exocl.  xxxin.  20. 


CHARITY  IN  SUFFERING.  289 

raised  to  the  vision  of  God."1  So  that  if,  by 
means  of  active  mortification  during  this  life,  we 
have  not  attained  to  universal  detachment,  God  has 
the  passive  mortification  of  death  in  store  for  us, 
which  severs  us  of  necessity  from  all  attachments 
here  below,  obliging  us  hereby  to  yield  up  un 
reservedly  the  life  of  the  flesh  and  the  pleasures 
of  the  senses,  and  to  go  forth  in  nudity  of  spirit 
before  Him :  and  all  this  by  way  of  suffering  and 
sacrifice,  that  nature  may  find  no  place,  but  God 
alone  may  reign.  Then,  when  mortification  and 
suffering  have  done  their  work,  pain  and  trial  will 
cease  for  ever.  They  were  the  instruments  pre 
pared  to  fit  our  souls  for  God.  Now  all  is  subject 
to  Him;  He  will  reign  within  us  for  ever;  and 
we  shall  be  partakers  of  His  own  eternal  life  and 
happiness. 

But  let  it  be  said  that  there  is  even  now  a  true 
and  rightful  way  of  sweetening  our  sufferings.  S. 
Augustine  felt  it  when  he  said,  "When  I  shall 
wholly  cleave  to  Thee,  labour  and  sorrow  will 
cease."'  So  did  the  author  of  the  " Imitation," 
when  he  wrote,  "  Love  makes  all  that  is  bitter  sweet 
and  savoury."-  And  S.  Teresa,  when  she  said, 
"  Crosses  do  not  trouble  souls  in  union  with  God ; 
for  the  presence  of  God  which  they  carry  with 
them  soon  makes  them  forget  everything."4  And 
Henry  Suso,  when  writing  his  "  Eternal  Wisdom  " 

"  Nemo  videns  Deum  vivit  ista  vita,  qua  mortaliter  vivitur  in 
istis^  sensibus  corppris.  Sed  nisi  ab  hac  vita  quisque  quodammodo 
moriatur,  sive  omnino  exiens  de  corpora,  sive  alieanatus  a  carnalibus 
sensibus,  in  ilium  non  subvehitur  visionem." — S.  Aup  "  Sup  Genes 
ad  litt,"  xii.,  C  27. 

"  Cum  inhaesero  tibi  ex  omni  me,  nusquam  erit  mihi  dolor  et 
labor  ;  et  viva  erit  vita  mea,  tota  plena  Te."— S.  Aug.,  "  Confess.," 
Li  x.,  C,  28. 

3  "Imit.,"  Biii.,  C  5. 

4  S.  Teresa,  "  Int.  Castle,"  M  7,  C  3. 

T 


290  THE  LIFE  OF  CHARITY. 

he  said  that  "  those  complain  of  the  bitterness  of 
the  rind  who  have  not  found  the  sweetness  of  the 
kernel."1 

The  sweetness  of  inward  love  is  such  that  it 
rises  above  all  things.  "  Many  waters  cannot 
quench  Charity,  neither  can  the  floods  drown  it."  : 
It  "  beareth  all  things,  hopeth  all  things,  endureth 
all  things."  3  "  Love  is  as  strong  as  death." 4  The 
desire  of  pleasing  God  by  suffering  for  Him  brings 
pleasure  to  our  pain,  and  turns  labour  into  love. 
And  "  love  making  all  pains,  difficulties,  and 
afflictions  sweet,  what  is  there  left  to  suffer  ?  " 5 
If  the  good  pleasure  of  God  is  there,  there  is  our 
joy.  If  the  Divine  will  is  there,  there  is  our  will 
also ;  and  the  trial,  as  purifying  our  love,  is  welcome 
to  the  soul.  Any  other  desires  would  prove  that 
our  will  was  not  one  with  God's  will ;  and  if  so, 
this  indeed  ought  to  be  suffering  to  us.  Thus  it  is 
that  the  sweetness  of  God's  presence,  light,  love, 
and  movement  so  engages  our  spiritual  nature,  that 
the  sufferings  of  sense  become  of  no  account,  except 
as  bringing  to  us  the  Divine  will  and  love,  which 
at  once  make  them  pleasing  and  desirable,  since 
"we  make  it  our  joy  to  please  God."6 

"This  appears  a  most  difficult  thing,"  says  S. 
Teresa,  "not  so  much  to  do  it,  as  to  take  pleasure 
in  that  which  is  directly  opposed  to  our  natural 
inclinations.  But  love,  when  perfect,  is  so  power 
ful,  that  we  forget  our  own  pleasure,  in  order  to 
please  Him  whom  we  love;  and  however  great 
our  labours  may  be,  when  we  know  that  thereby 
we  please  God,  they  become  sweet  to  us."  7  For 


1  Suso,  "Eter.  Wisd.,"  C  2.  2  Cant.  viii.  7. 

3  I  Cor.  xiii.  7.  4  Cant.  viii.  6. 

5  D.  Gertrude  More,  "Confess.,"  51. 

6  S.  Teresa,  "Exclam.,"  C  2. 

7  Ibid.,  "Foundat.,"  C  5. 


CHARITY  IN  SUFFERING.  291 

"  nothing  is  sweeter  than  love  :    nothing  stronger 
nothing    higher,    nothing   more    pleasant,    nothing 
fuller  or  better  in  heaven  or  earth."  l     "  Who  then 
shall  separate  us  from  the  love  of  Christ  ?     Shall 
tribulation,  or  distress,  or  famine,  or  nakedness,  or 
danger,   or  persecution,    or   the    sword?     As  it  is 
written,  '  For  Thy  sake  we  are  put  to  death  all  the 
day   long;    we    are    accounted    as    sheep    for    the 
slaughter/     But   in   all  these  things  we  overcome 
because  of  Him  that  hath  loved  us.     For  I  am  sure 
that  neither  death,  nor  life,  nor  angels,  nor  princi 
palities,  nor  powers,  nor  things  present,  nor  things 
to    come,    nor    might,   nor    height,   nor    depth,   nor 
any  other  creature,    shall   be  able    to    separate    us 
from   the  love  of  God,    which   is  in   Christ    Jesus 
our  Lord." ' 


CHAPTER  IX. 

THE   DEGREES   OF   CHARITY. 
CARITAS 

VlVIFICANS.— MOVENS.— IMPERANS.— PURGANS. 

ZELANS. — REGENS. — IMPLENS. — DULCESCENS. 
PERFICIENS.— ABSORBENS.— TRANSFORMANS.— DEIFICANS. 

Note. — These  degrees  correspond  to  the  three  recognised  ways  in  the 
spiritual  life — purgative,  illuminative,  and  unitive ;  although  it  is  allowed 
that  the  three  operations  concur  in  each  separate  way.  For  Charity, 
even  in  its  first  degree,  is  the  unitive  principle,  illuminating  the  soul  to 
purify  itself ;  and  in  its  highest  degrees  the  purifying  and  illuminating 
elements  are  still  needed,  owing  to  the  weakness  and  deficiencies  of 
the  natural  man. 

BY  living  in  the  state  of  Grace,  we  possess  the 
first  degree  of  Charity,  "  vivificans,"  because  Grace 
vivifies  the  soul  with  a  supernatural  life,  which 
elevates  it  to  friendship  with  God,  and  thereby 
animates  the  heart  with  Divine  love.  But  Charity, 
in  this  first  degree,  may  be  compared  to  a  child, 
beautiful  in  form  and  life,  but  far  from  its  per 
fection,  and  weak  in  its  powers  and  operations. 
Its  formation  and  development  from  a  feeble  habit 
into  a  strong  ruling  power,  governing  and  regu 
lating  the  soul,  until  the  whole  man  moves  under 
its  control,  promptly,  easily,  and  sweetly,  is  the 
whole  work  of  a  spiritual  life,  to  which  all  our 

other  exercises  have  to  be  made  subservient,  since 

292 


THE  DEGREES  OF  CHARITY.  293 

"the  end  of  the  commandment  is  Charity."1 
^This  is  the  supreme  virtue/'  says  Denis  the 
Carthusian,  "to  the  perfection  of  which  all  the 
precepts  of  God,  the  counsels  of  the  Gospel,  and 
the  teachings  of  the  Saints  are  ordained.  For 
Charity  is  the  life,  the  form,  the  mover,  and  the 
end  of  the  other  virtues ;  since  by  its  means  the 
soul  is  joined  most  closely  with,  and  conformed 
to  God,  adheres  to  Him,  and  becomes  one  spirit 
with  Him."2 

^  We  have,  then,  to  take  in  hand  this  child  of 
Charity,  nourish  it  with  holy  thoughts  and  affec 
tions,  guard  it  by  recollection,  train  it  by  mortifi 
cation,  strengthen  it  by  prayer,  exercise  it  by  the 
moral  virtues,  and  dispose  it  by  a  constant  repeti 
tion  of  acts  to  the  fully  developed  habit  of  Charity, 
by  which  it  attains  to  its  measure  of  spiritual  life 
and  vigour,  holding  the  different  virtues  in  com 
mand,3  and  operating  readily,  easily,  and  sweetly. 
Then,  as  S.  Paul  says,  it  puts  away  the  things  of 

a  child,  and  becomes  a  full-grown  spiritual  man 

a  "  perfect  man,  according   to   the  measure  of  the 
age  of  the  fulness  of  Christ."  4 

The  great  idea  to  grasp  at  the  outset  of  spiritual 
life  is  that  nature  and  grace  are  side  by  side  within 
us,  both  active  principles,  but  that  grace  is  to  preside 
and  nature  to  serve.  For  it  must  be  evident  that 

"  Finis  proecepti  est  Caritas." — i  Tim.  i.  5. 

"  Caritas  suprema  est  virtus,  ad  cujus  perfectionem  universa 
ordmantur  prsecepta  Divina,  Evangelica  consilia,  omnes  item  doc 
trine  Sanctorum.  Ipsa  namque  est  coeterarum  virtutum  regina, 
motrix,  forma,  vita,  et  finis  :  quia  per  Caritatem  maxime  ac  pro- 
pmquissime  conjungimur,  conformamur,  adhseremusque  Deo,  atque 
unurn  cum  Deo  efficimur,  prout  asserit  Paulus  :  Qui  adhccret 
Domino,  unus  Spiritus  est."— Denis  Carthus.,  "  Inflammatorium 
Div.  Amor.,"  i.,  &  "de  profess.  Monast.,"  A  i. 

"  Cum  omnes  alue  virtutes  ordinantur  ad  finem  Caritatis,  ipsa 
imperat  actus  omnium  virtutum,  et  sic  dicitur  motor  earum  "— S 
Thorn.,  Quodl.  "de  Carit.,"  A  3.  4  Eph.  iv.  13. 


294  THE  LIFE  OF  CHARITY. 

nature  without  the  guidance  of  grace  will  fail  in 
Divine  things,  since  the  faculties  need  light,  forma 
tion,  and  direction  corresponding  to  their  super 
natural  end. 1  These  are  communicated  to  them 
in  the  life  of  grace,  by  which  the  Spirit  of  God 
occupies  the  soul,  working  in  the  will  by  Charity, 
and  through  the  will  in  the  other  powers  by  their 
corresponding  virtues.2  It  must  be  owned,  how 
ever,  that  although  Charity  lives  within,  the  soul 
does  not  so  easily  move  by  its  principle,  being 
"  drawn  away  and  allured"3  by  the  rival  love 
of  Cupidity.  In  the  second  degree,  therefore, 
"movens,"  the  resolution  is  taken  of  moving  by 
Charity,  and  renouncing  the  antagonistic  principle 
of  Cupidity ;  and,  according  as  the  soul  acts  with 
this  resolution,  the  spiritual  man  grows  and 
strengthens,  because  the  repetition  of  acts  forms 
the  habit  of  Charity,  which  brings  the  ^  soul  more 
and  more  under  the  influence  of  the  Spirit  of  God. 
Again  and  again,  however,  nature  is  found  to  pre 
vail  against  grace.  We  have  the  light  to  see,  yet 
not  the  courage  to  do.  Thus  the  mind  and  the  will 
are  out  of  harmony  in  their  movements,  and  we 
experience  what  S.  Bernard  calls  "a  tiresome 
division  and  most  bitter  contradiction."4  But  our 

1  "  Principia  naturalia  non  sufficiunt  ad  ordinandum  hominem  in 
beatitudinem.     Unde  oportet  quod  superaddantur  homini  divinitus 
aliqua  principia  per  qua;  ita  ordinetur  ad  beatitudinem  supernalu- 
ralcm  ;  sicut  per  principia  naturalia  ordinatur  ad  finem  connatu- 
ralem."— S.  Thorn.,  I  2,  Q  62,  Art.  I. 

2  "  Caritas  est  causa  motiva   omnium   aliarum  virtutum.      1  er 
modum  imperii  in  omnibus  nos  dirigat  quoe  ad  rectam  vitam  per 
tinent.     Tamen  requiruntur  alicc  virtutes,  quae  eliciendo  actus,  exe- 
quantur  imperium  Caritatis,  ad  hoc  quod  homo  prompte,   et  sine 
impedimenta  operatur."— S.  Thorn.,  Quodl.  "de  Carit.,"  Art.  5  ad 
i&9. 

3  S.  James  i.  14. 

4  "Utinam  hrec  ut  intellectum  admonent,  moveant  et  affectum  ; 
ne  sit  intus  amarissima  contradiclio,  et  divisio  molestissima."— S. 
Bern.,  Serm.  5  in  Ascens. 


THE  DEGREES  OF  CHARITY.  295 

very  miseries  have  to  be  courageously  turned  to 
account.  "  God  loves  courageous  souls,"  as  S. 
Teresa  said.  Dejection  and  fear  by  occasion  of 
our  weakness,  must  be  resisted  and  mortified,1  and 
the  soul  must  be  renewed  by  fresh  acts  of  love  and 
oblation.  This  is  most  important  to  bear  in  mind, 
as  the  law  of  the  formation  of  habit  by  the  repe 
tition  of  act  tells  here  with  all  its  force — more 
especially  in  the  young,  whose  habits  are  under 
going  or  awaiting  their  formation ;  and  the  results 
one  way  or  the  other  on  their  future  spiritual  life, 
according  as  the  repetition  is  given  to  the  right  side 
or  the  wrong,  will  be  incalculable.  Is  the  natural 
man  at  work,  placing  a  series  of  acts,  whether  of 
over-indulgence,  or  of  undue  fear  or  scrupulosity, 
that  ought  to  be  mortified  ?  As  the  acts  are  re 
peated  the  habit  gains  ground.  He  is  nourishing 
a  worm  that  ought  to  be  killed;  instead  of  which 
it  grows,  and  sucks  the  very  sap  from  his  soul.  On 
the  other  hand,  is  the  spiritual  man  acting  from  love  ? 
Each  act  tells  in  developing  the  habit  of  love.  This 
habit  of  habits  grows  ;  and  by  means  hereof  the 
soul  transcends  its  faults  and  fears,  and  runs  along 
the  high  road  of  perfection,  love  continually  rising, 
and  faults  and  fears  continually  diminishing.2  All 

1  "Things  which  deject,  perplex,  entangle,  or  keep  under  the 
spirit  are  to  be  avoided  by  all  lawful  means  in  a  contemplative 
course." — F.  Baker,  "Treat,  on  Confession." 

'J  The  "  transcension  "  of  faults  and  fears,  as  it  is  called,  is  an 
exercise  of  great  utility  to  many  souls,  brought  out  with  much  force 
by  F.  Baker  for  the  benefit  of  those  who,  having  no  will  for  grave 
sin,  are  yet  conscious  of  many  inordinations,  miseries,  and  short 
comings,  withal  wishing  to  progress  in  the  way  of  perfection. 
Transcension  is  an  easy  and  effectual  method  for  the  management 
of  these  frailties.  Its  exercise  consists  in  passing  above  such  imper 
fections  and  fears  as  so  many  impediments  in  our  spiritual  course, 
instead  of  stopping  at  them,  and  spending  time  needlessly  in  dis 
cussing  and  confessing  them  :  finding  their  remedy  indirectly,  by 
cleaving  to  the  principle  of  Divine  love.  In  adopting  this  we  may 
rest  ourselves  confidently  on  the  distinct  teaching  of  the  Council  of 


296  THE  LIFE  OF  CHARITY. 

this  is  to  show  us  the  degree  of  "  caritas  movens," 
and  to  tell  us  how  important  it  is  to  move  rightly 
herein.  As  in  starting  on  a  journey,  we  must 
at  once  set  ourselves  in  order  to  the  end,  and 
then  maintain  our  movement  thereto  consistently 
throughout ;  so  on  the  spiritual  road  we  must  start 
with  the  moving-principle  of  love,  which  alone 
attains  to  God,1  and  keep  to  it  consistently  through 
life — that  is,  if  we  wish  to  reach  the  end  we  have 
proposed,  viz.,  our  perfection  by  perfect  Charity. 
The  next  degree  is  "  imperans,"  or  Charity  com 
manding.2  This  supposes  the  soul  as  moving 
according  to  her  resolution  in  the  second  degree, 
by  the  principle  of  love ;  yet  the  natural  man,  being 
still  unmodified,  hinders  the  sway  of  Charity  within 

Trent  regarding  the  confession  of  venial  sins,  viz.,  that  while  they 
may  be  confessed,  they  may  also  without  fault  remain  unconfessed, 
and  be  expiated  by  other  remedies.  "Venialia,  quanquam  recte  in 
confessione  dicantur,  taceri  tamen  citra  culpam,  multisque  aliis 
remediis  expiari  possunt,"  (Cone.  Trid.,  Sess.  14,  €5,  "  de  Pceni- 
tentia"),  remembering  how  love  itself  is  a  purifying  principle,  and 
cleanses  the  soul  from  venial  sin,  as  S.  Thomas  teaches  :  "  Caritas 
tollit  per  suum  actum  peccata  venialia." — S.  Thorn.,  3,  Q  97,  Art. 
4  ad  3.  S.  Gregory  teaches  transcension  by  the  example  of  a  stag 
leaping  over  the  obstacles  of  the  way,  and  swiftly  pursuing  its  course 
up  the  mountain  height ;  and  applying  it  to  ourselves,  quotes  the 
words  of  the  Psalmist,  "  Qui  perfecit  pedes  meos  tanquam  cer- 
vorum." — Ps.  xvii.  34.  So  in  ascending  the  mountain  of  perfection, 
it  is  most  desirable  to  advance  steadily,  making  Charity  push  her 
way  onwards  through  the  thick  undergrowth  of  natural  loves  and 
fears,  till  she  gain  the  regions  of  settled  light  and  love.  The  con 
ditions  on  which  transcension  may  be  habitually  exercised  are  :  I, 
That  the  soul  shall  have  utterly  renounced  mortal  sin  ;  2,  That  it 
strive  habitually  against  venial  sin ;  3,  That  it  aim  at  making 
Charity  its  one  moving  principle  ;  4,  That  it  tend  to  the  perfection 
of  Charity.  These  granted,  let  souls  be  encouraged  to  make  use 
of  the  means  of  transcension.  Love  requires  it ;  for  love  must 
reign,  and  she  cannot  abide  any  contrary  element.  Hence  "  perfect 
Charity  casteth  out  fear." — I  John  iv.  18. 

1  "  By  love  we  may  attain  to  God  ;  but  by  thought  or  under 
standing,  never." — "  Div.  Cloud,"  C  6. 

2  "Caritas  imperat  omnibus  virtutibus,  sicut  voluntas  omnibus 
potentiis."— S.  Thorn.,  2  Sent.,  D  40,  Q  i,  A  5. 


THE  DEGREES  OF  CHARITY.  297 

the  soul.  He  has,  therefore,  to  be  brought  to 
order ;  and  Charity  must  have  the  courage  to  take 
in  hand  the  sword  of  mortification,  and  with  it  cut 
away  the  aliment  on  which  nature  feeds.  Here  again 
the  law  of  repetition  meets  us,  for  there  is  no  escap 
ing  it.  If  Charity  rules  and  nature  serves,  so  much 
for  the  repetition  of  good  acts  and  their  correspond 
ing  habits.  But  if  the  "  old  man  "  becomes  master, 
beware  of  the  formation  of  his  habits  ! — "  the  last 
state  of  that  man  becomes  worse  than  the  first." 

S.  Thomas  points  in  weighty  words  to  this  law 
of  our  nature,  according  to  which,  if  we  neglect  to 
act  by  the  higher  principle,  our  lower  inclinations 
necessarily  assert  themselves,  and,  by  thus  hinder 
ing  the  acts  of  the  higher  habit,  dispose  it  to  decay 
and  ruin.  "  It  is  evident,"  says  he,  "  that  the  habit 
of  virtue  renders  a  man  prompt  in  its  operations. 
But  if  one  use  not  the  habit  to  govern  his  acts,  of 
necessity  other  operations  or  passions  of  a  lower 
kind,  proceeding  from  the  sensitive  appetite  or  the 
influence  of  external  things,  assert  themselves. 
Thus  virtue  is  weakened  or  ruined  by  the  cessation 
of  its  acts." l  And  this  law,  be  it  remembered, 
applies  to  the  mind  as  well  as  to  the  heart.  As 
when  the  sensitive  appetite  takes  the  leadership,  to 
the  detriment  of  our  better  will,  we  must  at  once 
use  the  habit  of  virtue  to  suppress  or  regulate  its 
movement;  so  when  imagination,  inane  fears,  doubts, 
or  scruples  lead  the  mind  adrift  to  the  prejudice  of 
right  reason,  judgment,  and  good  sense,2  we  must 

1  "  Manifestum  est  quod  habitus  virlutis  facit  hominem  promp- 
tum  ad  eligendum  medium  in  operationibus.     Cum  autem  aliquis 
non  utitur  habitu  virtutis  ad  moderandas  operationes,  necesse  est 
quod  proveniant  multa  operationes  vel  passiones  proeter   modum 
virtutis,  ex  inclinatione  appetitus  sensitivi,  et  aliorum  quas  exterius 
movent.     Unde  corrumpitur  virtus,  vel  diminuitur,  per  cessationem 
ab  actu." — S.  Thorn.,  I  2,  Q  53,  Art.  3. 

2  "Do  not  become  children  in  sense  ;  but  in  malice  be  children, 
and  in  sense  be  perfect." — I  Cor.  xiv.  20. 


298  THE  LIFE  OF  CHARITY. 

at  once  recognise  the  disorder,  and  quickly  use  the 
higher  intellectual  habit  to  suppress,  put  in  place, 
and  duly  govern  these  unruly  movements  of  lower 
nature. 

In  reference  to  this,  the  Angelic  Doctor  con 
tinues  :  "  So  also  it  is  with  our  intellectual  habits, 
that  make  a  man  prompt  in  judging  rightly  things 
of  imagination.  If,  therefore,  one  neglects  to  use 
the  intellectual  habit,  strange  imaginations  rise  up, 
sometimes  leading  the  mind  astray :  so  that,  unless 
by  a  frequent  use  of  the  intellectual  habit  they  be 
in  some  way  cut  down  and  suppressed,  the  mind 
is  unfitted  for  judging  rightly,  or  even  wholly  dis 
posed  to  the  contrary.  Thus  by  the  cessation  of 
its  acts  the  intellectual  habit  is  weakened  or  even 
corrupted."1 

Let  us  learn  from  these  trenchant  words  of  the 
Angel  of  the  Schools  to  beware  of  the  dark  misery 
of  our  nature.  If  we  cease  to  move  by  the  higher 
habits  of  mind  and  heart,  imagination  and  appetite 
are  at  once  ready  to  assert  themselves;  and  Charity 
and  right  reason,  by  yielding  their  position  and 
ceasing  their  acts,  lose  strength  and  weaken  their 
hold,  and  tend  to  diminution  and  corruption.'2  Thus 

a  "  Similiter  etiam  est  ex  parte  habituum  intellectualium,  secundum 
quos  est  homo  promptus  ad  recte  judicandum  de  imaginatis.  Cum 
igitur  homo  cessat  ab  usu  intellectuals  habitus,  insurgunt  imagina- 
tiones  extraneoe,  et  quandoque  ad  contrarium  ducentes,  ita  quod  nisi 
per  frequentem  usum  intellectuals  habitus  quodammodo  succidantur 
vel  comprimantur,  redditur  homo  minus  aptus  ad  recte  judicandum, 
et  quandoque  totaliter  disponitur  ad  contrarium.  Sic  per  cessa- 
tionem  ab  actu,  diminuitur  vel  ctiam  corrumpitur  intellectualis 
habitus." — S.  Thorn.,  I  2,  Q  53,  Art.  3. 

-  This  does  not  imply  that  Charity  may  be  directly  diminished 
or  corrupted,  but  that  the  overlying  corruption  of  Cupidity  increases, 
and  mingles  itself  with  the  operations  of  Charity,  thus  indirectly 
impeding  its  increase  and  the  virtue  of  its  operations.  These  unruly 
elements  are  as  so  much  lurking  corruption  in  the  soul.  The  odour 
of  a  soul  habituated  to  them  is  as  the  odour  of  corruption.  And  to 
act  from  them  is  to  stir,  aggravate,  and  augment  the  corruption. 


THE  DEGREES  OF  CHARITY.  299 

the  soul  gets  disordered,  and  is  so  far  removed 
from  the  Divine  influence.  How  obscuring  and 
down-drawing  these  unruly  movements  are  to  the 
spirit  in  its  inner  life  with  God  and  its  progress 
to  contemplative  prayer,  it  is  easy  to  understand. 
"  Contemplation  requires  exceeding  subtle,  light, 
tender,  and  spiritual  things,  and  a  freedom  from 
inordinate  affections  and  passions,  and  from  the 
images  caused  by  them.  Scrupulosity,  pusillanimity, 
and  dejection  of  spirit  are,  therefore,  main  impedi 
ments  in  the  way  of  contemplation.  By  this  may 
be  seen  how  great  an  evil  the  least  encumbrance  is, 
and  how  easily  it  is  incurred,  the  great  difficulty 
of  the  spiritual  art  lying  in  the  riddance  of  the 
soul  from  such  encumbrances,  by  its  denudation 
and  simplification." 1 

Chanty,  being  now  our  moving  and  commanding 
power,  at  once  becomes  a  purifying  principle  to  the 
soul ;  and  thus  we  reach  the  degree  "  purgans."  As 
a  "  consuming  fire," 2  the  Divine  principle  purifies 
the  faculties  from  the  dross  of  sin  and  imperfec 
tion  in  proportion  as  the  soul  yields  herself  to  its 
influence,  and  gradually  fashions  the  "new  man 
according  to  God."3  As  fire  consumes  wood,  first 
expelling  what  is  contrary  to  itself,  then  communi 
cating  warmth,  heating  the  surface  of  the  wood, 
and  gradually  pervading  it  until  the  whole  is  trans 
formed  into  fire,  so  the  fire  of  Charity  enkindled 
in  the  soul  by  the  Spirit  of  God  purges  away  the 
contrary  elements  of  sin,  imperfect  habits  and  inordi- 
nations,  then  gradually  enlightens  and  inflames  the 
soul,  occupying  its  inmost  nature  and  transforming 
its  human  life  into  the  life  which  is  Divine.  We 

1  F.  Baker,  Preface  to  the  "  Div.  Cloud,"  and  Treat,  on  "Con 
fession." 

2  "  Our  God  is  a  consuming  fire." — Ileb.  xii.  29. 

3  Eph.  iv.  24. 


300  THE  LIFE  OF  CHARITY. 

see  from  this  how  much  depends  on  the  yielding 
up  of  our  natural  activity,1  and  getting  as  soon  as 
possible  under  the  influence  of  the  higher  principle 
of  love.  For  then  love  does  its  work  in  the  soul. 
It  is  itself  the  purifying  principle.  On  the  other 
hand,  the  relief  from  attention  to  our  miseries  is 
immense.  We  know  what  a  fund  of  misery  we 
have  within  us.  But  sad  occupation  would  it  be 
to  be  ever  within  ourselves,  scrutinising  our  faults 
and  perverse  dispositions,  and  trying  to  remedy 
them  by  a  direct  combat  with  them.  We  know 
them,  to  renounce  and  transcend  them.  By  cleav 
ing  to  Divine  love  as  our  governing  habit,  and 
making  it  our  one  consistent  principle  of  action, 
these  opposing  miseries  of  nature  are  indirectly, 
though  effectually,  overcome.2  "  Contemplative 
souls,"  says  F.  Baker,  "  do  indirectly,  yet  effica 
ciously,  mortify  their  passions  by  transcending 
them  :  scorning  even  to  cast  a  glance  upon  creatures 
that  would  allure  their  affections  from  God,  and 
which  cannot  be  considered  except  in  God  without 
leaving  some  tincture  and  imperfection  in  the  soul."3 
"  God  roots  out  of  the  soul  its  imperfect  habits  by 
the  perfect  habit,"  says  S.  John  of  the  Cross;  "its 
imperfections  are  quickly  lost  in  perfect  love,  as 
mould  on  metal  is  lost  in  fire."4  "During  her 
recollection  the  soul  finds  herself  corrected  by  a 
certain  presence  which  she  there  finds  of  God.  For 
as  a  man  looking  towards  a  wall  not  only  sees  the 
wall  but  also  the  things  that  are  between  him  and 

1  "Not  only  our  sins  and  unmortified  habits  hinder  God  from 
working  in  us,  but  the  activity  of  our  own  minds,  and  the  impres 
sions  of  the  senses,   which  perpetually  traverse  and  weaken  the 
operations  of  God." — Rigoleu,  "Way  of  Perf.,"  C_4. 

2  "Si   adhserebis   superior!,    conculcabis    inferiora." — S.    Aug., 
Enar.  in  Ps.  xlv. 

3  F.  Baker,  "  S.  Sophia,"  T  ii.,  S  I,  C  4. 

4  S.  John  of  the  Cross,  "  Sp.  Canticle,"  S  26. 


THE  DEGREES  OF  CHARITY.  301 

the  wall,  so  the  soul  regarding  God  sees  the  im 
pediments  that  are  between  Him  and  her.  These 
impediments  are  not  so  much  the  actual  sins  or 
imperfections  we  commit  as  the  affections  we  have 
for  them  or  their  causes.  These  affections  exist  as 
perverse  habitudes  deeply  grounded  in  the  soul,  but 
they  come  to  be  corrected  by  elevating  the  soul  out 
of  nature  to  an  estate  more  of  the  spirit  into  God, 
better  than  by  calling  them  to  mind  in  themselves. 
This  rising  out  of  nature  into  God  is  attained  by 
frequent  elevations  of  the  spirit  in  times  of  recol 
lection.  Whereas  the  correcting  only  of  actual  sins 
may  leave  the  affection  and  liabit  much  as  they 
were  before.  It  is  the  regard  and  presence  of  God, 
and  not  of  creatures  or  their  images,  that  enlightens 
the  soul  for  the  discovering  of  hidden  inordinate 
affections.  For  He,  being  all  light,  enlightens  the 
soul  to  see  these  inordinations.  The  contemplative 
soul,  therefore,  in  her  recollections  makes  no  examen 
of  her  sins  or  inordinations;  but,  seeing  God,  she 
sees  the  impediments  that  are  between  Him  and 
her.  And  such  as  lie  lurking  in  her  nature  (and 
many  such  there  be)  God  does  not  always  discover 
them  to  the  soul;  yet  even  in  such  ignorance  the 
soul  gets  out  of  them  by  degrees.  This  she  does 
by  transcension  of  all  natural  desires  and  inclina 
tions  through  the  medium  of  recollection,  quite  as 
much  too  as  if  they  had  been  visibly  discovered  in 
her  sight.  And  so  she  comes  to  be  amended  in 
them  before  she  discerns  or  knows  them.  Nor  is 
there  any  reformation  in  the  soul,  or  perfection,  but 
by  the  said  means  of  getting  out  of  the  habitation 
of  nature  and  the  inordinate  desires  of  it,  whether 
we  discover  them  or  discover  them  not." x 

But  until  the  higher  habit  of  love  is  sufficiently 

1  F.  Baker,  "  Life  of  Dame  Gertrude  More,"  C  9. 


302  THE  LIFE  OF  CHARITY. 

formed  within,  it  is  to  be  expected  that  the  soul 
will  be  again  and  again  returning  to  the  imperfect 
ways  of  nature.  And  "  the  more  a  person  advances, 
the  more  readily  will  he  perceive  his  faults ;  and 
his  purity  will  be  as  a  mirror,  which  will  hold  up 
to  him  more  and  more  his  deficiencies.  For  the 
pure  and  enlightened  eye  always  discovers  spots."  • 
In  the  midst  of  these  trials  we  must  learn  to  hold 
fast  to  the  higher  habit  of  love,  and  work  in  the 
strength  of  it  consistently,  so  as  by  its  power 
gradually  to  expel  the  "  fleshly  loves  and  fears," 
which  as  "  perverse  habitudes  "  cause  the  soul  so 
often  to  lapse.  And  in  view  of  constantly  renew 
ing  the  spirit  after  its  falls,  let  the  soul  find  means 
of  quickly  turning  to  the  Divine  Lover,  sending 
upwards  its  acts  of  love,  oblation,  contrition,  self- 
renunciation,  and  resignation,  casting  its  miseries 
into  the  sea  of  God's  mercies,  placing  all  once  more 
in  His  hands,  and  taking  Him  again  for  its  "  one 
Good"  and  "only  Love."  For  what  can  we  love 
but  the  one  Love  and  the  one  Good,  "  of  whom, 
and  by  whom,  and  in  whom  are  all  things  ?  " 
"  None  is  good  but  God  alone,"  3  and  we  are  the 
recipients  of  His  goodness  : 

Sweet  Fountain  of  Eternal  Goodness— Sweet  flowings  of 

Eternal  Love  ! 

Sweet  habit  of  habits,  disposed  to  its  acts — 
Caritas,  affectiva,  effectiva  :  sola,  plena,  ordinata  : 

which  alone  gives  the  Divine  Lover  full  possession 
of  His  kingdom  within  us,  and  is  the  soul's  perfect 
ing  principle,  breaking  down  the  barriers  of  fleshly 
loves  and  fears,  all  for  God's  own  great  ends  and 
the  vast  needs  of  souls. 

1  Cassian,  "  Conf.,"  xxiii.,  C  7. 
-  Rom.  xi.  36.  3  S.  Luke  xviii,  19. 


THE  DEGREES  OF  CHARITY.  303 

Thus  the  soul  regains  its  inward  calm,  and  finds 
once  more  the  "  homeliness  of  God's  gracious  pre 
sence."  And  then  love  strengthens,  and  returns  to 
the  work  of  purifying  the  spirit  of  its  imperfect 
habits  of  thought  and  liking ;  lest  from  being 
neglected  they  "  fester  more  deeply,  and  become 
more  dangerous,  from  their  concealment  in  the 
recesses  of  the  heart."  1  But  the  valiant  lover  is 
ready  for  great  exploits,  and  Jesus  our  King  must 
gain  the  victories  of  His  love.  "  Jesu,  Victor  Rex, 
miserere."  As  the  soul  thus  yields  up  its  natural 
activity,  and  gets  more  and  more  under  the  influence 
of  the  higher  principle  of  love,  love  works  its  works 
more  and  more  within  it.  Everything  moves  ac 
cording  to  its  nature.2  From  a  loving  soul  therefore 
proceed  loving  acts.  "  Operatic  sequitur  esse." 
More  and  more  does  the  soul  now  realise  the  truth 
that  God  is  the  "  only  Good,"  and  must,  therefore, 
be  its  "  only  Love  " ;  recognising  all  the  loveliness 
of  heaven  and  earth,  in  nature  and  grace,  in  itself 
and  others,  as  emanations  of  the  Sovereign  Good 
and  Love;  and  as  it  has  given  itself  again  and 
again  to  the  "one  Love,"  what  can  it  do  now  but 
seek  to  draw,  if  it  were  possible,  all  other  souls  to 
the  same  loveliness  of  the  Divine  Lover,  that  thus 
its  Charity  may  rise  on  high  with  two  wings,  the 
love  of  God  and  the  love  of  our  neighbour  ?  It 
therefore  brings  itself  in  its  "  rich  nought "  before 
the  greatness  of  the  Divine  Majesty,  loving  ardently 
the  only  Good,  and  rejoicing  that  God  is  its  all. 
Then,  desiring  to  see  the  Divine  Fire  kindled  in 
the  hearts  of  men,  it  makes  an  oblation  to  God  of 
all  our  Lord's  sacred  merits,  His  life  on  earth,  and 
in  the  Blessed  Sacrament  throughout  the  Church, 
with  all  the  merits  of  our  Blessed  Lady,  and  the 

1  Cassian,  "Conf.,"  xvii.,  C  8, 
2  "  Unumquodque  agit  secundum  suam  formam," 


304 


THE  LIFE  OF  CHARITY. 


holy  Angels  and  Saints,  and  holy  souls  in  the 
Church  suffering  and  militant,  on  behalf  of  the 
souls  of  men ;  imploring  God  through  these  rich 
merits  that  He  will  draw  them  to  Himself  by  the 
ways  of  His  Divine  knowledge  and  love.  It  casts 
an  eye  over  the  world,  and  considers  the  souls  that 
remain  yet  to  be  converted.  It  remembers  the 
many  who  are  sick  unto  death  in  body  and  soul. 
It  sees  the  "  prisoners  of  the  King  "  in  the  regions 
of  the  Church  suffering,  and  it  desires  to  be  in 
God's  hands  for  the  benefit  of  all  these  souls ; 
remembering  our  Lord's  command  of  loving  others 
as  we  love  ourselves.  And  as  for  itself  it  has  a 
full  love  of  the  Divine  love,  so  for  others  also  it 
desires  that  the  like  love  may  be  obtained. 

But  love  not  only  desires  great  things  for  the 
Beloved,  but  "  spurs  us  on  to  do "  them.1  Thus 
the  lover  glows  with  active  zeal.  As  fire  rests  not 
till  it  consumes  all  things  within  its  reach,  trans 
forming  them  into  itself;  and  as  the  more  it  finds 
the  more  it  feeds,  so  Charity  purified  and  refined 
seeks  to  spread  itself,  feeding  on  the  variety  of 
good  works  that  come  within  its  reach ;  strengthen 
ing  and  extending  itself,  by  animating  the  soul  in 
its  operations  and  drawing  other  souls  to  share  in 
its  delights.2  Thus  it  is  that  affective  Charity  moves 
the  soul  to  effective  Charity,  and  the  habit  produces 
acts.  This  gives  the  Divine  virtue  a  greater  per 
fection,  because  every  virtue  is  made  perfect  by  its 
acts.3  "The  Queen  of  virtues,  therefore,  like  the 
princes  of  the  earth,  takes  pleasure  in  performing 

1  "Love   spurs   us   on   to   do   great   things." — "  Imit,"  B   iii., 

C5- 

2  «  Amor  zelat.     Hie  replet,  fervit,  ebullit.     Hie  jam  securus, 
effundit  exundans  et  erumpens." — S.  Bern.,  Serm.  18  in  Cant. 

3  "  Unumquodque  intantum  perfectum  est,  inquantum  est  actu." 
— S.  Thorn.,  I  2,  Q  3,  A  2. 


THE  DEGREES  OF  CHARITY.  305 

great  exploits  to  extend  her  dominion  and  increase 
the  glory  of  her  empire."  1 

In  the  souls  of  men  more  especially  Charity 
desires  to  work.  For  here  is  the  kingdom  of  God.2 
Here  is  His  rightful  possession,  His  homeliest 
home,3  His  heaven  on  earth.4  And  by  Charity  it 
is  that  He  lives,  and  reigns,  and  works  within  the 
souls  of  men.  Therefore  the  loving  soul  desires 
to  spread  love  within  the  souls  of  others,  that  God 
may  be  able  to  come  to  His  own,  and  make  His 
abode  within  them ;  for  thus  our  Lord  makes  His 
abode  depend  upon  the  soul's  love — "  If  any  one 
love  Me,  My  Father  will  love  him,  and  We  will 
come  to  him,  and  make  Our  abode  with  him."5 
And  while  love  labours  for  others,  it  lays  up 
treasures  for  itself.0  As  S.  Gregory  says,  "  By 
reaching  to  the  lowest,  it  ascends  to  the  highest."  7 

By  such  constant  exercise  the  life  of  love 
strengthens  and  expands  within  the  soul.  Divine 
Charity  is  gradually  leavening  the  powers  of  nature, 
and  bringing  the  faculties,  senses,  and  members 
under  her  control ;  each  power  preserving  its  own 
life  and  movement,  but  vivified,  prompted,  and 
governed  by  Charity.  The  natural  man,  being  now 
brought  into  sweet  alliance  with  the  spiritual  man, 
no  longer  desires  to  move  in  his  own  imperfect  and 
independent  way,  and  the  soul  attains  to  the  happy 
degree  of  "  Caritas  regens." 

When  this  is  reached,  Charity  becomes  habitually 

1  S.  Fran,  of  Sales,"  "Love  of  God,"  B  vii.,  C  12. 

2  "  The  kingdom  of  God  is  within  you." — S.  Luke  xvii.  21. 

3  "  In  us  is  His  homeliest  home,  and  His  endless  dwelling."- 
M.  Juliana  of  Norw.,  "Revel.,"  C  67. 

4  "  Coelum  est  anima  justi." — S.  Greg.,  Horn.  38  in  Evang. 

5  S.  John  xiv.  23. 

6  "  Lay  up  for  yourselves  treasures  in  heaven." — S.  Matt.  vi.  20, 

7  "  Caritas,  cum  benigne  descendit  ad  infima,  valenter  recurrit 
ad  summa."— S.  Greg.,  "  de  Cura  Past,"  P  2,  C  5. 

U 


3o6  THE  LIFE  OF  CHARITY. 

the  one  governing  love  of  the  soul :  all  the  powers 
and  senses  moving  under  her  influence ;  having 
been  brought  into  this  compliance  by  the  practice 
of  the  earlier  stages  mentioned.  Now  it  is  that 
the  soul,  on  account  of  the  diffusion  of  the  habit 
of  Divine  love,  experiences  within  itself  a  sense 
of  the  presence  of  God  :  according  to  our  Lord's 
promise  to  the  loving  soul,  "  We  will  come  to  him, 
and  make  Our  abode  with  him  ;  and  I  will  mani 
fest  Myself  to  him/' l  which  sense  of  the  Divine 
presence  is  considered  as  the  first  degree  of  infused 
or  supernatural  contemplation.2  For  the  habit  of 
Charity,  displacing  the  natural  spirit,  enables  the 
Divine  Spirit  to  reign  in  its  stead.  And  as,  when 
the  clouds  are  dispelled,  the  sun  forthwith  appears 
in  all  its  brightness,  so  when  the  dark  miseries  of 
nature  have  been  eliminated,  the  Divine  Spirit  of 
God  at  once  manifests  His  presence,  and  sheds 
His  light  and  love  within  the  soul.3 

No  wonder  therefore  that  the  soul  in  the  enjoy 
ment  of  this  presence  of  God,  and  in  the  repose 
consequent  upon  the  formed  habit  of  Charity, 
should  wish  to  withdraw  from  all  particular  con 
siderations,  and  hold  its  faculties  in  silence  before 
the  Divine  grandeur  and  loveliness,  leaving  the 
will  in  the  full  activity  of  love  : 4  "  Since,"  says  S. 

.    1  S.  John  xiv.  21,  23. 

2  De    Ponte,    "  Medit,"   Vol.   i.,    "  Introd.   on   Ment.    Prayer, 
C  xi.  4  :    S.  Teresa,    "Life  by  herself,"   C  10 ;    and  Lallemant, 
"  Spir.  Doctr.,"  P  7,  C  4,  Art.  2. 

3  "  The  presence  of  God  is  infinitely  more  advantageous  to  the 
soul    than    all    spiritual     books     collectively." — Rigoleu,     "  Div. 
Union,"  C  7. 

4  When  it  is  said  that  the  will  is  left  in  activity,  the  expression 
refers  to  the  will  being  the  active  principle  under  Divine  love.     The 
other  faculties,  however,  may  move  in  concurrence  with  love,  by 
the  Divine  principle.     But  as  their  movement  is  wholly  subject  to 
God,  and  sometimes  almost  imperceptible,  on  account  of  the  soul's 
simplification  by  love,  they  are  regarded  now  rather  as  recipients  of 
Divine  operation,  the  will  being  the  active  mover  under  God. 


THE  DEGREES  OF  CHARITY.  307 

Teresa,  "  God  does  not  wish  to  have  any  disturb 
ance  either  from  the  faculties  or  the  senses.  They 
have  nothing  to  do  here  ;  for  God  has  discovered 
Himself  to  the  soul,  and  all  the  favours  He  bestows 
now  are  without  her  doing  anything  on  her  part, 
except  in  resigning  herself  entirely  to  Him." : 
"  Consequently,"  says  S.  John  of  the  Cross,  "  if 
the  soul  will  at  this  time  make  efforts  of  its  own, 
and  encourage  another  disposition  than  that  of 
passive,  loving  attention,  most  submissive  and 
calm,  and  if  it  does  not  abstain  from  its  previous 
discursive  acts,  it  will  place  a  complete  barrier 
against  those  graces  which  God  is  about  to  com 
municate  to  it,  in  this  loving  knowledge."2 

All  this  regards  the  time  of  prayer,  to  which  the 
loving  soul  constantly  tends,  preferring,  as  it  does, 
"  the  attendance  on  God  before  all  external  things."3 
Yet  it  is  ever  in  readiness  to  serve  the  Divine 
interests,  whether  by  action  or  suffering,  moving  in 
all  things  under  the  same  principle,  finding  in  all 
things  the  same  love,  and  the  same  habitual  sense 
of  God's  presence.  "A  true  lover  ever  keeps  his 
heart  on  high.  Whether  he  sit,  or  walk,  or  rest,  or 
whatever  he  does,  his  heart  is  always  true  to  God. 
Divine  contemplation  is  sweet  refreshment  to  him. 
The  more  he  enjoys  it,  the  happier  he  is;  for  it  is 
always  sweet  to  think  on  what  it  is  always  sweet 
to  love."4 

Now  it  is  that  the  soul,  established  in  Divine 
love,  attains  to  that  happy  freedom  and  alacrity  of 
spirit  which  makes  it  swift  in  the  service  of  God, 
and  ready  for  action  as  well  as  contemplation,  in 
imitation  of  God  Himself,5  and  our  Lord  incarnate, 

1  S.  Teresa,  "Int.  Castle,"  M  6,  C  4,  and  M  7,  C  3. 

2  S.  John  of  the  Cross,  "  Living  Flame  of  Love,"  S  3,  L  iii. 

3  "Imit.,"  B  iii.,  C  53.  4  "  Manuale,"  S.  Aug.,  C  28. 
5  "  Imitatores  Dei  estate." — Eph.  v.  i. 


3o8  THE  LIFE  OF  CHARITY. 

and  the  holy  Angels  and  Saints,  who  exercise  so 
lovingly  the  works  of  the  active  life,  without  detri 
ment  to  the  inner  spirit  of  contemplation.  Thus 
it  passes  to  the  degree  "implens,"  by  which  the 
faculties  are  emptied  of  the  remnants  of  their 
former  impressions  and  attachments,  and  filled 
with  Divine  fulness,1  making  the  works  of  life 
full  of  the  sweet  spirit  of  Charity,  and  commu 
nicating  it  abundantly  to  the  souls  of  others,  in 
imitation  again  of  Him  "  of  whose  fulness  we  have 
all  received."2 

Here  let  it  be  borne  in  mind,  we  must  keep 
steadfastly  true  to  the  counterpart  of  mortification, 
for  it  is  only  by  having  the  soul  empty  that  God  is 
able  to  fill  it.  It  is  of  us  to  cleanse  the  vessel,  it 
is  of  God  to  fill  it.  "The  more  thou  dost  empty 
thy  heart  of  that  which  is  thine  own,  the  more 
abundantly  will  I  fill  it  with  that  which  is  Mine."3 
This  ridding  the  soul  of  the  remnants  of  her  former 
"  perverse  habitudes,"  and  substituting  in  their  place 
the  one  Divine  habit  of  habits,  will  doubtless  be 
done  far  more  easily,  effectually,  and  pleasantly,  by 
constant  recurrence  to  the  exercise  of  "transcen- 
sion,"  than  by  any  other  means;  that  is,  we  are  to 
pass  above  our  miseries,  brushing  them  away  by  the 
higher  exercises  of  love,  oblation,  and  self-renun 
ciation  ;  not  searching  into  them,  but  "  turning  the 
spirit  to  God,  scorning  even  to  cast  a  glance  upon 
creatures,  that  would  allure  us  from  God,  and  which 
cannot  be  considered  except  in  Him,  without  leaving 
some  tincture  and  imperfection  in  the  soul."  "  Con 
templative  souls,"  says  F.  Baker,  "do  indirectly, 
yet  far  more  efficaciously,  mortify  their  passions  by 
transcending  them,  that  is,  by  elevating  and  uniting 

1  "  Ut  impleamini  in  omnem  plenitudinem  Dei." — Eph.  iii.  19. 

2  S.  John  i.  1 6. 

3  S.  Cath.  Sien.,  "Dial,  on  Consum.  Perfection." 


THE  DEGREES  OF  CHARITY.  309 

their  spirit  to  God :  by  this  means  forgetting  and 
drowning  their  sensual  desires,  yea,  all  created 
things,  and  chiefly  themselves,  in  God."3  "Let 
us  transcend  all  things,"  says  S.  Gregory,  "  that 
we  may  attain  to  oneness  of  spirit  within :  no  more 
occupied  with  the  memory  of  our  sins,  but  inflamed 
with  the  fire  of  love."2 

Having  now  gained  calm  possession  of  the  entire 
nature,  Charity  strengthens  and  sweetens,  thus  at 
taining  to  the  degree  "dulcescens."  Formerly  it 
moved  the  faculties  and  senses  with  difficulty,  on 
account  of  the  unreformed  ways  of  the  natural  man. 
Now  it  has  gained  an  easy  possession  of  the  soul, 
and  brought  nature  into  sweet  harmony  with  itself. 
Happy  state !  When  the  natural  and  the  spiritual 
man  walk  in  holy  union  together  and  can  say  with  the 
Psalmist,  "  My  heart  and  my  flesh  have  rejoiced  in 
the  living  God."3  "Tu  homo  unanimis."  "Thou 
man  of  one  mind  didst  take  sweet  food  with  me, 
and  we  walked  together  in  the  house  of  God."4 
The  "  man  of  one  mind  "  is  one  in  whom  the  natural 
and  the  spiritual  have  been  brought  into  happy 
unison.  The  "  sweet  food "  may  well  refer  to  all 
those  acts  which  serve  as  the  nutriment  of  Charity, 
and  which  the  natural  man  has  been  taught  to 
undertake  readily  and  sweetly  in  conjunction  with 
Charity.  And  hence  both  may  say,  "We  walked 
together,"  since  nature  and  grace  have  been  brought 
into  such  pleasant  agreement. 

In    this    happy    state    the    soul   passes   through 


1  F.  Baker,  "  S.  Sophia,"  T  ii.,  81,04. 

2  "  Transcendamus  omnia,  ut  mente  colligamur  in  unum  ;  non 
jam  memoria  vitiorum,  sed  amoris  flamma  succensi." — S.  Greg., 
Horn.  22  in  Ezech. 

3  Ps.  Ixxxiii.  2. 

4  "  Tu  vero  homo  unanimis  :  qui  dulces  mecum  capiebas  cibos  ; 
in  domo  Dei  ambulavimus  cum  consensu." — Ps.  liv.  14. 


3io  THE  LIFE  OF  CHARITY. 

troubling  things  without  being  troubled.1  And 
things  which  were  difficult  before,  on  account  of 
feeble  and  imperfect  nature,  are  now,  owing  to  the 
presiding  power  of  Charity,  undertaken  with  readi 
ness  and  joy.  "Then,"  says  S.  Bernard,  "will 
love  be  purified,  and  the  will  be  renewed,  or  rather 
newly  created.  And  things  which  formerly  seemed 
difficult,  nay,  impossible,  are  now  done  most  readily 
and  sweetly.  Send  forth  Thy  Spirit,  and  they 
shall  be  created,  and  Thou  shalt  renew  the  face  of 
the  earth,"  that  is,  the  earthly  will  is  made  heavenly. 
"  Blessed  are  these  souls  who  enjoy  not  only 
freedom  from  evil,  but  wonderful  enlargement  of 
heart."2 

We  cannot  but  own  that  the  calmness  and 
sweetness  which  the  soul  now  enjoys,  even  in  the 
midst  of  external  works,  and  in  which  the  body 
also  participates,  are  the  result  of  a  well-developed 
habit  of  Charity ;  that  is,  a  habit  of  Charity  readily 
disposed  to  its  acts.  This  will  appear  the  more 
in  times  of  outward  distraction,  sudden  calls,  and 
emergencies,  when  we  have  at  once  to  fall  back 
on  habits  acquired :  according  to  the  saying  of 
Philosophy,  that  "sudden  movements  are  from 
habit."3  How  much  it  ought  to  convince  us  of 
the  necessity  of  attaining  to  this  most  desired 
habit  of  habits ! 4  Let  Charity  become  a  fully 

1  "  Turbatio  in  vita  activa  non  contingit,  postquam  ad  perfec- 
tionem  venit ;    quia  tune  delectabiliter  et  faciliter  operatur,   non 
perturbatus."— S.  Thorn.,  3  Sent.,  D  35,  Q  I,  A  3,  q  3  ad  2. 

2  "Tune  purgabitur  affectus,  et  voluntas  renovabitur,  vel  potius 
nova  creabitur ;  et  omnia  quae  prius  difficilia,  imo  impossibilia  vide- 
bantur,  cum  multa  dulcedine  et  aviditate  percurrantur,"  &c. — S. 
Bern.,  Serm.  3  in  Ascen. 

3  "  Repentina  sunt  ab  habitu." — Arist. 

4  S.  Thomas  gives  three  reasons  why  we  need  the  habit  of  virtue 
— viz. ,  in  order  that  we  may  be  able  to  act  uniformly,  readily,  and 
sweetly.    I.  That  we  may  act  uniformly ;  for  a  person  easily  changes 
his  mode  of  action,  unless  he  be  established  in  a  settled  disposition, 


THE  DEGREES  OF  CHARITY.  311 

developed  habit,  in  calm  possession  of  the  soul, 
governing  all  our  other  habits,  and  from  its 
nature,  as  being  perfect  love,  it  sweetens  the 
heart,  and  through  the  heart  pervades  the  opera 
tions  of  the  other  powers  and  senses,  and  even 
bodily  members.  Thus  we  live  in  a  happy  equality, 
in  the  midst  of  the  inequalities  of  life,  "  all  things 
being  broken  through "  by  the  one  governing 
love,  and  love  ordering  all  according  to  the  interests 
of  the  Beloved. 

When  Charity  has  thus  sweetened  the  spirit, 
and  brought  the  operations  of  nature  into  harmony 
with  itself,  it  advances  to  the  degree  "  perficiens," 
by  communicating  to  the  acts  and  movements  of 
our  various  powers  and  senses,  interior  and  ex 
terior,  all  the  perfection  they  are  capable  of  re 
ceiving,  since  "in  the  matter  of  love,  the  want  of 
perfection  is  a  notable  fault." l  It  must  not  be 
forgotten  that  although  Charity  gives  to  the  soul 
its  essential  perfection,  yet  the  different  faculties 
and  powers  moving  under  her  command  still  require 
their  own  proper  accidental  perfection,  by  which 
they  are  enabled  under  Charity  to  move  their 
respective  operations  promptly,  easily,  and  sweetly. 
For  want  of  being  thus  perfected,  these  subordinate 


called  a  habit.  2.  That  we  may  act  readily  ;  for  unless  the  soul, 
by  means  of  an  inward  habit,  be  solidly  built  and  fixed,  it  would 
have,  before  proceeding  to  act,  to  wait  and  inquire  ;  as  we  see  in 
one  wishing  to  know  without  the  habit  of  knowledge,  or  another 
desiring  to  act  virtuously  without  the  habit  of  virtue.  Hence  Philo 
sophy  tells  us  that  sudden  movements  are  from  habit.  3.  That  we 
may  act  sweetly,  which  ensues  as  the  effect  of  a  formed  habit ;  for 
habit  being  as  a  second  nature,  it  causes  our  actions  to  flow  natu 
rally,  and  consequently  delectably.  Hence  Philosophy  reckons  as 
a  sign  of  habit,  a  pleasure  in  producing  acts. — S.  Thorn.,  Quodl. 
"de  Virtutibus,"  Q  I,  A  i. 

1  Sister  Benigne,  a  holy  lay-sister  of  the  Visitation.  These  words 
are  given  in  her  life,  as  communicated  to  her  by  the  "Divine  Love." 
"  Life,"  by  M.  de  Leyni,  P  3,  C  5. 


312  THE  LIFE  OF  CHARITY. 

powers  serve  Charity  but  imperfectly,  and  thus 
mar  her  progress  and  impede  her  work  :  just  as 
an  imperfect  instrument  hinders  a  perfect  work 
man.1  There  is  indeed  much  occupation  here ; 
and  well  may  S.  Francis  of  Sales  tell  us  that  if 
we  really  desire  to  love  God,  we  must  make  this 
love  our  one  project,  since  all  our  exertions  are 
not  too  great  for  the  execution  of  such  a  design.2 
How  often  does  Nature  incline  us  to  ease,  idle  in 
dulgence,  negligence,  and  listlessness !  How  soon 
we  lapse  into  inconsistency  and  instability :  and  yet 
such  things,  as  S.  Jerome  says,  "holy  love  hath 
not."3  We  have  need  to  be  constantly  vigilant  of 
our  Charity,  lest  it  be  said  of  us,  "  I  find  not  thy 
works  full  before  God." 4  Even  in  the  holiest  things, 
nature  and  cupidity  find  place,  and  mingle  the  dross 
of  their  imperfection  with  the  gold  of  Charity.  Let 
Charity  therefore  be  the  perfecting  principle  in  the 
soul,  by  extending  her  rule,  and  diffusing  her 
virtue  through  all  the  faculties  and  powers,  com 
municating  to  them  their  separate  accidental  perfec 
tion,  that  thus  the  works  of  life  may  not  only  be 
referred  to  God  as  our  end,  but  may  proceed  from 
Him  as  our  principle,5  and  be  directed  according 
to  Him.6 

When  Charity  is  perfect  it  becomes  absorbing, 
transforming,  and  deifying.  It  would  seem  that 
these  degrees  are  but  rarely  and  scarcely  attained 

1  "  Operatic  quse  a  duabus  potentiis  procedit,  non  potest  esse 
perfecta,  nisi  utraque  potentia  perficiatur  per  debitum  habitum  ; 
sicut  non  sequitur  actio  perfecta  alicujus  agentis  per  instrumentum, 
si  instrumentum  non  sit  bene  dispositum,  quantumcunque  principale 
agens  sit  perfectum." — S.  Thorn.,  I  2,  Q  58,  Art.  3  ad  2. 

2  S.  Fran,  of  Sales,  "  Love  of  God,"  B  xii.,  C  3. 

3  "  Sanctus  amor  non  habet." — S.  Jerome,  Epist.  2  ad  Nepot. 

4  Apoc.  iii.  2. 

5  "  Ut  cuncta  nostra  operatio  a  Te  semper  incipiat." 

6  "  Ut   qui   sine  Te   esse  non  possumus,  secundum  Te  vivere. 
valeamus." — Orat.,  Dom.  8  post  Pent. 


THE  DEGREES  OF  CHARITY.  313 

in  this  life,  except  inchoativ^  imperfect^  et  transitive. 
Nevertheless  we  are  to  tend  towards  an  absorbing- 
Charity,  as  bringing  to  our  nature  its  highest  per 
fection,  leaving  the  Spirit  of  God  to  transform  us  as 
He  wills  into  the  resemblance  of  our  Divine  Model. 
We   must    needs   turn    to   the    Saints   to    learn 
the  ways  of  perfect  love.     "A  soul  that  loves  God 
perfectly,"  says  S.    Catherine  of  Siena,  "ends  by 
forgetting  herself  and  all  other  creatures.     In  God 
she  finds  all  that  can  delight  the  heart :  all  beauty, 
all  sweetness,  all  quietness,  and  all  peace.     And  so 
the   bond  of  love   between   her  and    God   drawing 
closer,  she  comes,  as  it  were,  to  be  wholly  trans 
formed  in  Him.     And   at  length  it  comes  to  pass 
that  she  can  love,  delight,  think,  and  remember  no 
other  thing  than  Him  only."1     "As  the  transfor 
mation  of  the  soul  in  God  makes  it  His,"  says  S. 
John  of  the  Cross,  "  He  empties  it  of  all   that    is 
alien  to  Himself.     Thus  it  comes  to  pass  that  not 
in  will  only  but  in  act  as  well,  the  whole  soul  is 
entirely  given  to  God  without  any  reserve  whatever, 
as  God  has  freely  given  Himself  unto  it.     The  will 
of  God   and   of  the  soul   are    both    satisfied,   each 
given    up  to   the  other  in   mutual  delight,  so   that 
neither  fails  the  other  in  the  faith  and  constancy  of 
the  betrothal.     The  soul  is,  as  it  were,  absorbed  in 
God,  and  knows  nothing  else  but  His  love  and  the 
delights  thereof.     All  its  actions  are  love.     All  its 
energies  and  strength   are   love.     It   gives    up   all 
it  has,  like   the  merchant  in  the   Gospel,   for  this 
treasure  of  love  hidden  in  God,  and   which   is  so 
precious  in   His   sight   that   the  Beloved   cares  for 
nothing  else  but  love.     The  soul,  therefore,  seeing 
this,  occupies  itself  wholly  with  pure  love  for  God. 
The   intellect   is    occupied    in    understanding  what 

1  S,  Cath.  Sien.,  "  Hist.,"  by  A.  T.  Drane,  P  i;  C  4. 


3 H  THE  LIFE  OF  CHARITY. 

tends  to  His  service,  in  order  that  it  may  be 
accomplished.  The  will,  in  loving  all  that  is 
pleasing  to  God,  and  in  desiring  Him  in  all  things. 
The  memory,  in  recalling  what  ministers  to  Him, 
and  what  may  be  more  pleasing  to  Him.  As  to 
the  body,  it  is  now  ordered  according  to  God  in 
all  its  interior  and  exterior  senses,  all  the  acts  of 
which  are  directed  to  God.  f  Now  I  mind  no  flock.' 
I  do  not  now  go  after  my  likings  and  desires,  for, 
having  fixed  them  all  on  God,  I  now  neither  feed 
nor  heed  them.  I  have  no  other  occupation  than 
to  wait  upon  God.  All  my  powers  of  soul  and 
body  work  in  and  by  love.  All  I  do  is  done  in 
love.  All  I  suffer,  I  suffer  in  the  sweetness  of  love. 
Even  the  act  of  prayer  and  communion  with  God, 
which  was  once  carried  on  by  reflections  and  other 
methods,  is  now  changed  into  love.  So  much  so, 
that  the  soul  may  always  say,  whether  occupied 
with  temporal  or  spiritual  things,  '  My  sole  occupa 
tion  is  love.'  Happy  life!  and  happy  soul  which 
has  attained  to  it !  " l  That  the  ultimate  end  of 
Charity  is  transformation  in  God  we  learn  from 
the  inspired  Word.  "We  all,  beholding  the  glory 
of  the  Lord,  are  transformed  into  the  same  image, 
as  by  the  Spirit  of  the  Lord." 5  "  As  iron,"  says  S. 
Bernard,  "  cast  into  the  fire,  loses  its  own  form  and 
becomes  as  fire  itself ;  and  as  the  air,  bathed  in  the 
light  of  the  sun,  is  transfused  with  the  sun's  bright 
ness,  so  as  to  appear  light  itself:  so  in  the  souls 
of  the  Blessed  all  human  love  will  melt  away,  and 
be  transfused  ineffably  in  God.  The  substance  of 
the  soul  will  indeed  remain,  but  in  another  form, 
another  glory,  another  power.  To  be  brought  to 
this  is  to  be  deified."3 

1  S.  John  of  the  Cross,  "  Spir.  Canticle,"  S  27,  28. 

2  2  Cor.  iii.  18. 

3  "Sic  affici,  deificari  est."— S.  Bern.,  "  de  dilig.  Deo,"  C  10. 


THE  DEGREES  OF  CHARITY.  315 

"  God  deifies  those  who  are  turned  to  Him/'  that 
is,  says  S.  Thomas,  "by  a  participation  of  His 
likenesss;  not  by  the  property  of  nature."1  "By 
the  light  of  glory  the  creature  becomes  deiform. 
For  when  a  created  intellect  sees  the  Divine 
essence,  the  Divine  essence  becomes  the  forma 
intelligibilis  of  the  created  intellect."2  "Ah,  God! 
how  blessed  is  the  man  who  strives  after  Thee 
alone  !  " 3 


1  "Deificet  Deus  eos  qui  convertuntur  ad  Ipsum.     Deificet  dico, 
id  est,  deos  facit  per  participationem  similitudinis,  non  per  pro 
prietatem  naturae." 

2  ' '  Per  lumen  glorise  fit  creatura  rationalis  Deiforrnis.     Cum  enim 
aliquis  intellectus  creatus  videt  Deum  per  essentiam,  ipsa  essentia 
Dei  fit  forma  intelligibilis  intellectus." — S.  Thorn.,  Opusc.  "  in  Div. 
Nomin.,"  C  12.  &  I  2,  Q  112,  Art.  I,  &  I,  Q  12,  Art.  5. 

3  B.  Hen.  Suso,  ';  Life,"  Cap.  ult. 


CHAPTER  X. 

THE   UNION   OF   ALL  VIRTUES   IN   CHARITY. 


affectiva. 

CARITAS 

effectivcL 
ORDINATA 


"CARITAS  RADIX   EST,    FONS,  MATERQUE  CUNCTORUM   BONORUM." 

S.  Joan  Chrys. ,  Horn.  2  in  die  Pent. 

HOW  vastly  are  the  truths  of  spiritual  life  treated 
by  the  Fathers  and  Doctors  of  the  Church  !  "  Vidi 
multos  multa  dicere,"  as  S.  Catherine  of  Siena  says. 

316 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     317 

"  I  saw  that  many  say  many  things,  and  speak 
differently  of  the  virtues  by  which  God  is  to  be 
worthily  served.  And  yet  man's  capacity  is  but 
small,  his  understanding  dull,  his  memory  weak. 
So  that  he  cannot  comprehend  many  things,  or 
retain  those  he  is  able  to  perceive.  And  hence, 
although  many  set  themselves  to  learn  perfection, 
few  are  found  to  reach  it."  1 

Truly,  when  the  soul  is  still  young  and  unformed 
in  spirit — having  withal  many  duties  to  attend  to 
that  divide  its  attention,  yet  aspiring  to  the  best 
things — it  is  apt  to  turn  with  anxious  heart  to  the 
Masters  of  spiritual  life,  and  would  fain  know  from 
them  in  one  brief  sentence  the  work  it  has  to  do  for 
God.  "  Vidi  multos  multa  dicere."  '  Many  authors 
say  many  things.  Who  will  give  me  in  one  word 
the  essence  of  perfection  ?  I  have  not  time  to  read 
long  treatises  with  the  care  which  they  require ;  yet 
my  mind  wants  a  principle,  a  light  within,  by  which 
to  see  my  way,  to  judge,  to  order  and  regulate  the 
works  of  life. 

'Sometimes  it  seems  that  the  Will  of  God  will 
suffice  for  everything,  and  that  conformity  and 
abandonment  hereto  will  carry  me  through  all 
duties  and  difficulties.  But  grave  authors  speak  of 
the  restoration  of  the  Divine  image  and  resemblance 
in  the  soul  as  bringing  to  man  the  reformation  and 
perfection  of  his  nature.2  Then  there  is  the  prin 
ciple  of  conformity  to  Christ  our  Lord,  as  the  model 
of  perfection.  Again,  S.  Paul  seems  to  make  the 
work  of  spiritual  life  consist  in  putting  off  the  "  old 
man  "  and  putting  on  the  "  new  man,"  by  mortifying 
the  life  of  the  flesh,  and  living  according  to  the 

1  S.  Cath.  Sien.,  "Dial,  on  Consum.  Perfection." 

2  Albert  Mag.,  "de  adhser.  Deo,"   C  3;  Denis  Carthus.,   "  de 
laude  Vitrc  Sofit.,"  A  i;  Walter   Hilton,    "Scale  of  Perfection," 
B  i.,  P  3,  C  2  &  3,  &c. 


318  THE  LIFE  OF  CHARITY. 

Spirit.1  S.  Augustine's  view  of  Christian  virtue  is 
that  love  is  everything,  and  the  other  virtues  but 
different  forms  of  the  one  love.  Accordingly  he 
defines  virtue  as  being  simply  "the  order  of  love."" 
S.  Thomas  and  S.  Bonaventure  place  our  perfection 
radically  and  essentially  in  Charity,  as  being  the 
bond  of  Divine  union  and  the  principle  of  super 
natural  action.3  Lallemant  considers  purity  of  heart 
and  the  guidance  of  the  Holy  Spirit  as  "  the  two 
poles  of  all  spirituality  by  means  of  which  souls 
attain  to  perfection/'4  while  Rodriguez  places  per 
fection  in  the  ordinary  actions  of  life.5 

'  Are  all  of  these  right  together  ?  or  are  there 
different  plans  of  perfection  ?  How  much  should  I 
like  to  see,  as  on  a  target,  the  one  point  to  aim  at, 
and  to  gain  ! ' 

Thus  might  a  young  soul,  high  in  its  aspirations, 
ardent  in  its  affections,  hungering  and  thirsting  for 
spiritual  life,  say  when  it  first  turns  itself  in  earnest 
to  higher  things,  and  seeks  with  a  kind  of  avidity 
to  satisfy  its  desires,  by  drawing  from  the  rich  and 
varied  stores  deposited  by  the  Saints  and  holy 
writers  in  the  treasury  of  the  Church. 

Without  doubt  there  is  a  central  point  in  spiritual 
life  to  be  aimed  at  and  to  be  gained,  wherein  con 
sists  the  essence  of  our  perfection.  And  however 
much  spiritual  writers  may  develop  their  principles, 
and  draw  out  the  manifold  operations  of  the  Chris 
tian  and  religious  virtues,  unquestionably  they  point 

1  Eph.  iv.  22. 

2  "Virtus  est  ordo  amoris." — S.  Aug.,   "  cle  Civ.  Dei,"  L  xv., 
C  22.     See  also  S.  Aug.,  "  de  morib.  Eccles.,"  L  i.,  C  15,  and  "  de 
doctrina  Christiana,"  L  iii.,  C  10. 

3  S.  Thorn.,  2  2,  Q  184,  Art.   3,  and  Quodl.   "  de  Carit.,"  Art. 
II  ad  5.     S.  Bonav.,  "  Apol.  paup.,"  R  i.,  C  3,  and  "Centiloq.," 
P  3,  S  40. 

4  "Lallemant,  "  Spir.  Doctrine,"  P  4,  C  2. 

5  Rodriguez,  "  Christian  Perf.,"  Vol.  i.,  T  ii.,  C  i. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     319 

to  the  same  centre,  and  that  centre  is  undoubtedly 
the  love  of  God,  or  Divine  Charity.1  All  the  great 
principles  tend  to  this, 'or  emanate  from  it.  Virtues 
either  lead  to  Divine  love,  or  proceed  from  it. 
Charity  is  the  central  sun  that  attracts  and  quickens 
them.  "What  the  root  is  to  the  tree,  what  the 
soul  is  to  the  body,  what  the  sun  is  to  the  world, 
all  this  is  Charity  to  the  Christian  heart,"  says 
Lewis  of  Granada.2 

For  instance,  it  must  needs  be  true  that  all  our 
perfection  is  found  in  the  Divine  Will.  For  nothing 
is  good  or  desirable  apart  from  the  will  of  God; 
and  the  will  of  man  must  necessarily  derive  its 
perfection  from  union  therewith,  since  "none  is 
good  but  God  alone/'3  and  we  are  the  recipients  of 
His  goodness.  But  the  question  at  once  occurs, 
Where  is  the  Divine  Will  to  be  found  ?  The 
answer  is,  In  Charity.  There  can  be  no  doubt  of 
this.  The  will  of  God  is  either  expressed  in  His 
commandments,  or  signified  by  His  good  pleasure. 
But  in  either  way  it  is  embraced  and  perfectly 
fulfilled  by  Charity  alone.  For  certain  it  is  that 
Charity  itself  is  the  greatest  and  first  of  all  the 
commandments :  "  Thou  shalt  love  the  Lord  thy 
God  with  thy  whole  heart,  and  with  thy  whole 
soul,  and  with  thy  whole  mind.  This  is  the 
greatest  and  the  first  commandment." 4  Further, 
our  Lord  declares  that  the  keeping  of  the  command 
ments  is  the  result  of  our  love  ;  so  that  by  rightly 
loving  Him  we  do  the  Divine  Will,  and  we  deflect 
from  that  Divine  Will  when  we  fail  in  our  love.  "  If 
any  man  love  Me,  he  will  keep  My  word.  He  that 

1  "Verbum  Caritatis,  verbum  totius  perfectionis  :  verbum   con- 
summans  et   abbrevians.     Consummans,    cui   nihil   potest   deesse. 
Abbrevians,   in   quo   pendet   tota   lex   et   prophetae." — S.   Aelred, 
"  Spec.  Caritatis,"  L  i.,  C  16. 

2  Lewis  de  Gran.,  "  de  perf.  amor.  Dei,"  C  I. 

3  S.  Luke  xviii.  19.  4  S.  Matt.  xxii.  37. 


320  THE  LIFE  OF  CHARITY. 

loveth  Me  not,  keepeth  not  My  words." l  Hence 
"  all  the  law  and  the  Prophets "  depend  upon  the 
law  of  love  ; 2  that  is,  the  teaching  of  the  Prophets, 
and  the  details  of  the  law,  are  ordained  to  the  love 
of  God  and  of  our  neighbour,  which  is  Charity  ; 
or  when  this  is  perfect,  they  proceed  from  its 
principle,  and  become  so  many  different  operations 
of  the  one  love.  And  the  words  of  the  Master  are 
echoed  by  the  disciple.  S.  Paul  declares  Charity 
to  be  the  fulfilment  of  the  law.  "  All  the  law  is 
fulfilled  in  one  word."3  "  Love  is  the  fulfilling  of 
the  law ; " 4  the  reason  of  which  is  that  love  is  the 
spring  of  our  actions;  and  if  it  is  only  rightly 
ordered  love,  it  moves  us  to  the  observance  of  every 
law.  Who  is  more  obedient  to  the  law  than  a 
loving  soul  ?  Its  love  it  is  that  moves  it  to  obey. 
So  well  did  S.  Augustine  understand  this,  that  he 
hesitates  not  to  say,  "  Love,  and  do  what  you  will,"  5 
being  persuaded  that  we  shall  not  be  moved  to  act 
wrongly  while  our  love,  which  is  the  spring  of 
action,  is  right.  Moreover,  "  the  end  of  the  com 
mandment  is  Charity ;  " 6  which  tells  us  that  the 
various  declarations  of  God's  will  all  point  to  Divine 
Charity  as  their  one  object. 

If  we  consider  the  will  of  God  as  signified  by 
His  good  pleasure  in  the  occurrences  of  daily  life, 
what  is  it  but  Charity  that  brings  us  into  prompt, 
easy,  and  sweet  compliance  with  this  Holy  Will  ? 
Who  seeks  to  please  the  Beloved  more  than  a 
loving  soul  ?  It  is  the  "  true  lover,"  as  S.  Teresa 
says,  who  " loves  everywhere;  "7  and  it  is  this  very 
love  that  leads  it  to  seek  the  Divine  Will,  and  to 
embrace  it  in  whatever  way  it  comes.  For  "  love 

1  S.  John  xiv.  23,  24.  2  S.  Matt.  xxii.  40. 

3  Gal.  v.  14.  4  Rom.  xiii.  ip. 

5  "Dilige,  et  fac  quod  vis." — S.  Aug.,  Tract  7  in  Ep.  Joan. 

6  i  Tim.  i.  5.  7  S.  Teresa,  "  Foundat.,"  C  5. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      321 

spurs  us  on  to  do  great  things,  and  makes  all  that 
is  bitter  sweet  and  savoury."  l  Let  us  listen  again 
to  the  teaching  of  S.  Catherine  of  Siena.  Seeing 
that  many  teachers  say  many  things,  she  humbly 
asks  of  God  that  she  may  receive  some  brief  in 
struction  in  the  way  of  perfection,  that  will  embrace 
in  few  words  the  doctrine  of  the  inspired  books 
and  holy  writers,  and  so  help  her  to  serve  God 
worthily,  and  thus  attain  to  eternal  happiness.  The 
Divine  Teacher  then  addresses  her :  "  Know  that 
the  salvation  and  perfection  of  My  servants  stand 
in  this  one  thing,  that  they  do  My  will  alone,  ever 
striving  to  fulfil  it  in  all  things;  that  they  attend 
to  Me,  and  serve  Me  every  moment  of  their  lives. 
The  more  diligently  they  apply  themselves  to  this, 
the  nearer  they  approach  perfection,  since  thus  they 
are  in  union  with  Perfection  Itself."2 

She  then  ardently  desires  to  do  the  Divine  Will ; 
but  knows  not  clearly  in  what  things  it  may  be 
found,  and  therefore  beseeches  that  she  may  be 
informed  of  this  also ;  in  answer  to  which  it  is  said 
to  her :  "  If  thou  seekest  to  know  My  will,  that 
thou  mayest  perfectly  fulfil  it,  behold  in  one  word 
that  which  it  is :  that  thou  shouldst  love  Me  to  the 
utmost  of  thy  power  without  ceasing;  that  thou 
shouldst  love  Me  with  all  thy  heart,  and  all  thy 
soul,  and  all  thy  strength.  On  the  fulfilment  of 
this  precept  thy  perfection  depends  ;  and  therefore 
it  is  written  that  '  the  end  of  the  commandment  is 
Charity,'  and  'love  is  the  fulfilling  of  the  law."'* 

Understanding  from  this  that  the  Divine  Will 
and  her  own  perfection  are  to  be  found  in  the 
perfect  love  of  God,  she  desires  in  the  ardour  of 
her  soul  to  give  herself  to  this  perfect  love.  She 
is  then  instructed  in  the  means  of  attaining  to  the 

1  "Imit.,"  B  iii.,  C  5. 

2  S.  Cath.  Sien.,  "Dial,  on  Consum.  Perfection."  3  Ibid. 

X 


322  THE  LIFE  OF  CHARITY. 

perfection  of  Charity,  by  entire  mortification,  purity 
of  heart,  and  total  abandonment  to  God.  En 
lightened  by  this  heavenly  doctrine,  she  acknow 
ledges  that  which  is  the  practical  point  in  spiritual 
science,  namely,  "  By  how  much  the  more  a  man 
dies  to  himself,  by  so  much  the  more  he  lives  to 
God."  *  This  is  the  "  game  of  love." ' 

Let  us  turn  now  to  the  teaching  of  Albertus 
Magnus,  Denis  the  Carthusian,  and  Walter  Hilton, 
on  the  reformation  of  the  soul  according  to  the 
Divine  image.3  As  God  alone  is  perfection,  since 
He  alone  is  good,  it  is  evident  that  man's  perfec 
tion  can  be  but  relative ;  that  is,  man  attains  to  the 
perfection  due  to  his  nature,  by  his  relation  and 
resemblance  to  God.  "The  image  of  God,"  says 
Albertus  Magnus,  "is  in  the  three  powers  of  the 
soul — reason,  memory,  and  will.  As  long  as  these 
are  not  wholly  impressed  with  God,  the  soul  is  not 
deiform,  as  it  was  originally  made.  For  God  is 
the  '  exemplar '  (forma)  of  the  soul,  and  it  must  be 
impressed  with  Him,  as  wax  with  the  seal.  But 
this  is  not  fully  done  till  the  mind  is  illumined  by 
Divine  knowledge,  the  will  wholly  actuated  by  Divine 
love,  and  the  memory  absorbed  in  the  possession 
of  eternal  happiness.  And  inasmuch  as  the  per 
fection  of  our  life  in  heaven  is  the  consummate 
enjoyment  of  these  things,  it  follows  that  their 
commencement  here  below  is  our  perfection  in 
this  life."4 

But  since  the  fall  of  our  nature  the  image  of  God 
in  the  soul  has  been  overlaid  with  the  "  image  of 
sin,"  "  whereby,"  says  Hilton,  "  man  has  fallen  into 

1  S.  Cath.  Sien.,  "  Dial,  on  Consum.  Perfection." 

2  Suso,  •'  Etern.  Wisd.,"  C  9.      . 

3  Albert.  Mag.,  "  de  adhser.  Deo,"  C  3  ;  Denis  Garth.,  "  de  laude 
Vita  Solit,"  A  I  ;  Hilton,  "  Scale  of  Perf.,"  B  i.,  P  3,  C  2  and  3. 

4  Albert.  Mag.,  "  de  adh^r.  Deo,"  C  3. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      323 

a  forgetting  of  God  (in  his  .memory),  ignorance  (in 
his  mind),  and  love  and  liking  of  himself  (in  his 
will."3  "Nevertheless  we  are  restored  again  in 
hope  by  the  Passion  of  our  Lord.  Seek,  then,  that 
which  thou  hast  lost,  that  thou  mayest  find  it ;  for 
God  would  be  sought,  and  is  desirous  to  be  found. 
It  behoveth  thee  to  delve  deep  in  thy  heart,  for 
therein  God  is  hid.  Nevertheless,  thou  art  never 
the  nearer  Him  till  thou  hast  found  Him.  He  is 
in  thee,  though  He  be  lost  from  thee  ;  but  thou  art 
not  in  Him  till  thou  hast  found  Him.  But  this  is 
His  mercy,  that  He  would  suffer  Himself  to  be  lost 
only  there  where  He  may  be  found,  so  that  thou 
needst  not  run  to  Rome  or  Jerusalem  to  seek  Him 
there,  but  turn  thy  thoughts  into  thine  own  soul, 
where  He  is  hid  ;  as  the  Prophet  said,  '  Truly,  Thou 
art  a  hidden  God/  hid  in  thy  soul,  and  seek  Him 
there.  If  thou  couldst  find  Him  in  thy  soul,  and 
thy  soul  in  Him,  I  am  sure  for  joy  thereof  thou 
wouldst  part  with  the  liking  of  all  earthly  things  to 
have  Him.  Jesus  sleepeth  in  thy  heart  spiritually, 
as  He  did  some  time  bodily  in  the  ship  with  His 
disciples;  but  they  wakened  Him,  and  He  saved 
them.  Do  thou  so.  Stir  him  by  prayer,  and  He 
will  soon  rise  and  help  thee.  Nevertheless,  I 
believe  thou  sleepest  oftener  to  Him  than  He  to 
thee.  For  He  calleth  thee  full  oft  with  His  sweet, 
secret  voice ;  and  stirreth  thy  heart  full  stilly,  that 
thou  shouldst  leave  the  jangling  of  other  vanities 
in  thy  soul,  and  hearken  only  to  Him.  '  Hear,  O 
daughter,  and  consider,  and  forget  thy  people  and 
thy  father's  house  :  '  that  is,  forget  the  people  of  thy 
worldly  thoughts,  and  the  house  of  thy  fleshly 
affections.  See  how  our  Lord  calleth,  and  what 
hindereth  thee  that  thou  canst  neither  hear  nor  see 

1  Hilton,  "  Scale  of  Perf.,"  B  i.,  P  3,  C  2  and  3. 


324  THE  LIFE  OF  CHARITY. 

Him.  Therefore,  put  away  those  unquiet  noises, 
and  destroy  the  love  of  sin  and  vanity,  and  bring 
into  thy  heart  the  love  of  virtues  and  full  Charity, 
and  then  thou  shalt  hear  thy  Lord  speak  to  thee. 
As  long  as  Jesus  findeth  not  His  image  reformed 
in  thee,  He  is  strange,  and  the  farther  from  thee. 
Therefore,  frame  and  shape  thyself  to  be  arrayed 
in  His  likeness— that  is,  in  Humility  and  Charity, 
which  are  His  liveries;  and  then  will  He  know 
thee,  and  familiarly  come  to  thee  and  acquaint  thee 
with  His  secrets,  for  thus  He  saith,  '  If  any  one  love 
Me,  My  Father  will  love  him,  and  We  will  come  to 
him,  and  make  Our  abode  with  him,  and  I  will 
manifest  Myself  to  him.'  If,  therefore,  thou  wilt 
be  like  Him,  have  Humility  and  Charity."  ] 

Is  not  this  our  work  in  hand — union  with  God  in 
the  interior  kingdom  of  the  soul  by  perfect  Charity, 
grounded  on  humility?  But  Charity  itself  is  the 
moving-power  which  effects  the  work.  Because 
it  loves  God  it  brings  the  soul  to  the  nought  of 
humility  to  attain  to  Him,  since  the  Divine  great 
ness  is  reached  only  by  the  way  of  the  soul's 
nothingness,  as  fulness  can  only  occupy  emptiness. 
Then  when  the  groundwork  of  humility  is  laid, 
Charity  progresses  to  God,  by  animating  the  works 
of  life  with  the  spirit  of  His  love,  and  finally  rises 
to  Him  by  contemplation  and  union. 

Hence,    says    Albertus    Magnus,    "  there    is    no 

1  Hilton,  "  Scale  of  Perf.,"  B  i.,  P  3,  C  3,  §  2.  The  teaching  of 
Denis  the  Carthusian  upon  this  is  as  follows:  "  Quemadmodum 
rationalis  creatura  ad  imaginem  et  similitudinem  sui  est  condita 
Creatoris,  sic  sua  reformatio,  profectus,  perfectio,  finis,  beatitude, 
et  gloria,  in  assimilatione  actuali,  conversione,  reductione,  adhce- 
sione,  et  plena  conjunctione  cum  suo  productive  et  salvativo  con- 
sistit  principio.  Porro,  assimilatio  ista  in  actibus  illis  principaliter 
consistit,  qui  Deo  intra  se  conveniunt,  qui  sum  operationes  ad  intra 
intellectus  et  voluntatis  ;  videlicet  plena  divime  veritatis  cognitio,  et 
perfecta  divine  bonitatis  dilectio,"  &c.— Denis  Carthus.,  "  de  laude 
Vitre  Solit.,"  A  I. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     325 

better,  shorter,  and  safer  way  of  attaining  to  these 
things,  and  everything  else  necessary  to  salvation, 
than  LOVE,  which  contains  the  abundance  of  every 
good.  For  by  love  alone  we  are  turned  to  God, 
united  with  God,  transformed  in  God,  made  one 
Spirit  with  Him,  beatified  here  by  grace,  and  here 
after  by  glory.  For  love  rests  only  in  the  Beloved  : 
love,  I  say,  which  is  Charity,  is  the  way  of  God  to 
men,  and  of  men  to  God.  God  has  no  dwelling 
where  there  is  no  Charity.  But  if  we  have  Charity 
we  have  God,  because  '  God  is  Charity.'  Hence 
love  admits  no  medium  between  itself  and  its  object, 
which  is  God.  Therefore,  it  never  rests  until  it 
passes  all  things,  and  attains  to  Him,  transforming 
the  lover  in  the  Beloved,  so  that  one  lives  in  the 
other.  This  love  is  the  life  of  the  soul,  and  its 
perfection ;  in  which  are  the  whole  law  and  the 
Prophets.  Hence  the  Apostle  says,  '  Love  is  the 
fulfilling  of  the  law/  and  the  end  of  the  command 
ment  is  Charity.'"  1 

If,  again,  we  place  perfection — as  we  must — in 
conformity  to  Christ  our  Lord,  as  the  model  of 
perfection,  we  are  at  once  led  to  inquire  by  what 
means  we  are  to  attain  to  this  conformity.  When 
our  Lord  says,  "Learn  of  Me,"  "He  that  followeth 
Me  walketh  not  in  darkness,"  the  question  imme 
diately  arises,  How  are  we  to  follow  Christ  ?  The 
answer  is,  that  our  Lord's  way  is  the  way  of  perfect 
love.  He  is  the  Divine  Lover  of  God  and  of  men. 
For  the  love  of  God  and  of  men  He  became  incar 
nate,  lived  on  earth,  taught  the  law  of  love  and  the 
life  of  love,  suffered  for  love,  and  died  for  love  ;  sent 
down  the  Spirit  of  His  love  upon  the  Church,  to  be 
the  ruling  power  of  our  lives  and  actions,  by  "  the 
Charity  of  God  poured  forth  in  our  hearts,"  2  and 

1  Albert  Mag.,"de  adhoer.  Deo,"  C  12.  -  Rom.  v.  5. 


326  THE  LIFE  OF  CHARITY. 

left  us  the  marvellous  gift  of  Himself  to  the  end  of 
the  world,  in  the  mystery  of  love  on  the  Altar, 
wherein  He  dwells  as  the  Divine  Lover  in  the  midst 
of  those  He  loves — working  within  us,  nourishing 
and  perfecting  His  life  of  love  in  the  souls  of  men. 
When,  therefore,  our  Lord  says,  "  Follow  Me,"  it  is 
not  with  the  steps  of  the  body,  but  with  the  love 
of  the  soul,  that  He  desires  to  be  followed,  as  S. 
Ambrose  tells  us ; J  as  S.  Paul  had  also  said,  "  Be 
ye  followers  of  God,  and  walk  in  love,  as  most 
dear  children."1  Truly  our  Lord,  in  His  Sacred 
Humanity,  is  the  perfect  model  of  perfect  love : 
whether  we  consider  Him  in  His  joyful,  sorrow 
ful,  or  glorious  mysteries,  perfect  Charity  reigns 
throughout  all.  The  faculties  of  His  human  soul 
ever  maintain  themselves  by  the  power  of  the  love 
that  governs  them,  in  subjection  to  the  Divinity ;  so 
that  in  all  their  operations  the  love  of  God  is  their 
ruling  principle.  This  indeed  is  the  life  of  Charity 
—for  God's  will  and  love  to  govern  the  human  will 
and  love,  His  light  to  illumine  the  intelligence,  His 
remembrance  to  fill  the  memory,  and  then  for  the 
operations  of  the  entire  man  to  proceed  under  the 
influence  and  guidance  of  the  Divine  Spirit :  so  that 
thus  the  creature  becomes  the  recipient  of  God's 
life,  light,  love,  and  movement,  and  is  made  a  sharer 
in  His  blessedness,  and  a  fit  instrument  in  His 
hands  for  the  good  of  others.  Happy  the  life  which 
is  thus  pervaded  in  all  its  parts  by  the  Spirit  of 
God.  "Whosoever  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God."3  Thus  it  is  by  Charity 
that  we  follow  our  Lord  in  the  way  of  perfection. 
"  I  in  them,  and  Thou  in  Me,  that  they  may  be 
made  perfect  in  one."4  "If  you  speak  to  Christ," 

1  "  Sequi  jubet,   non  corporis   gressu,  sod   mentis  affectu." — S. 
Amb.,  "in  Lucam,"  C  5,  v.  27. 

2  Eph.  v.  2.  3  Rom.  viii.  14.  4  S.  John  xvii.  23. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     327 

says  S.  Catherine  of  Siena,  writing  of  a  good  Re 
ligious  soul,  "  and  say,  Who  is  this  soul  ?  He  will 
answer,  '  It  is  another  Myself,  made  so  by  perfect 
love."'1 

Let  us  now  consider  the  words  of  the  inspired 
Apostle.  S.  Paul  represents  the  spiritual  life  as  a 
putting  off  the  "  old  man "  and  a  putting  on  the 
"  new  man,"  by  mortifying  the  life  of  the  flesh,  and 
living  according  to  the  Spirit.  "  Put  off  the  old 
man  who  is  corrupted ;  and  be  ye  renewed  in  the 
spirit  of  your  mind ;  and  put  on  the  new  man, 
created  according  to  God  in  justice  and  holiness  of 
truth."-  "  If  you  live  according  to  the  flesh,  you 
shall  die  ;  but  if  by  the  Spirit  you  mortify  the  deeds 
of  the  flesh,  you  shall  live."3  "  For  whosoever  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God."  4 
The  living  according  to  the  flesh  and  according  to 
the  Spirit  signify,  says  S.  Austin,  the  living  accord 
ing  to  man,  or  according  to  God.5 

The  teaching  conveyed  by  these  and  such-like 
passages  is,  that  the  natural  man  is  not  to  be  allowed 
to  move  by  an  independent  principle  of  his  own, 
which  is  the  principle  of  his  own  self-love;  but  that 
he  is  to  serve  under  a  higher  principle,  which  is 
none  other  than  the  Holy  Spirit  of  God  moving  us 
by  His  own  Divine  Love.  At  the  outset,  however, 
of  the  spiritual  life  there  is  the  natural  man  ready 
to  move.  It  belongs,  then,  to  Charity  at  once  to 
take  her  position,  in  order  that  the  Spirit  of  God 
may  from  the  first  have  the  governance  of  the  soul. 
By  this  means  the  natural  principle  is  put  from 
the  commencement  under  the  spiritual ;  and  as  acts 

1  S.  Cath.  Sien.,  "Letter"  129. 

2  Eph.  iv.  22.  3  Rom.  viii.  13.  4  Rom.  viii.  14. 

:>  a  Viventes  secunclum  spiritum,  non  secundum  carnem,  hoc 
est,  secundum  Deum,  non  secundum  hominem." — S.  Aug.,  "de 
Civ.  Dei,"  Lib.  xiv.,  C  9. 


328  THE  LIFE  OF  CHARITY. 

make  habits,  so  the  spiritual  principle  gradually 
gains  an  ascendency  over  the  natural,  and  the 
natural  is  brought  into  sweet  alliance  with  the 
spiritual.  Thus  we  put  off  the  old  man,  and  put 
on  the  new  man.  Courage  and  fidelity,  day  by  day, 
in  bringing  the  habit  of  Charity  into  action  1  in  the 
midst  of  occasions,  keeping  true  to  the  higher  prin 
ciple,  and  subduing  the  lower,  gradually  form  and 
finally  develop  the  full-grown  spiritual  man,  "  created 
according  to  God,  in  justice  and  holiness  of  truth."  ° 
In  this  way  the  "  one  love  "  does  both  works :  un- 
forming  the  old  man  and  forming  the  new  man. 

If,  again,  we  take  perfection  as  shown  forth  by 
a  full  and  faithful  exercise  of  the  Christian  virtues 
and  counsels,  so  that  the  life  of  a  man  is  seen  to 
be  justly  balanced,  rightly  ordered,  and  adorned 
with  Christ-like  virtues,  each  in  its  proper  time  and 
place,  we  are  obliged  to  own  that  the  supernatural 
beauty  of  such  a  life  is  the  effect  and  consequence 
of  a  vivifying  Charity  within  the  soul.  Charity  is 
to  be  reckoned  as  the  motive-cause  of  all  such 
virtues,  in  so  far  as  they  are  worthy  of  God  and 
heaven.  As  S.  Thomas  says,  "  Charity,  aiming  at 
the  ultimate  end  as  its  object,  moves  the  other 
virtues  to  action.  For  the  virtue  which  regards  the 
ultimate  end  always  commands  the  virtues  which 
have  regard  to  the  means.  And  therefore  the  merit 
of  eternal  life  first  belongs  to  Charity,  then  to  the 
other  virtues,  according  as  their  acts  are  prompted 
by  Charity.  Hence  Charity  is  the  principle  of  all 
good  works  referred  to  the  last  end."3 

1  For  the  distinction  between  habit  and  act,  see  note  2,  p.  75. 

2  Eph.  iv.  24. 

3  "  Caritas,  inquantum  habet  ultimum  finem  pro  objecto,  movet 
alias   virtutes   ad    operandum.       Semper    enim    habitus    ad   quern 
pertinet  finis,  imperat  habitu,  ad  quos  pertinent  ea  quoe  sunt  ad 
finem.      Et    ideo   meritum    vitae   seternae  fprimo   pertinet  ad  Cari- 
tatem  ;  ad  alias  autem  virtutes  secundario,  secundum  quod  eorum 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      329 

It  is  true,  indeed,  that  the  natural  virtues  may 
exist  apart  from  Charity,  at  least  in  an  imperfect 
degree  ;  but  we  are  considering  ourselves  now  in 
the  supernatural  order  of  the  Christian  life,  incor 
porated  with  Christ,  participating,  therefore,  in  His 
Spirit,  and  living  in  reference  to  our  ultimate  end. 
As  such,  Charity  becomes  "  soul  of  our  soul,"  "  life 
of  our  life,"  l  and  consequently  the  principle  and 
form  of  the  soul's  virtues,2  when  we  are  true,  that 
is,  to  the  supernatural  principle  ;  for  the  natural 
principle  still  lives,  and  often  hinders  the  force  of 
Charity  by  moving  "  praeter  finem."  But  if,  as  true 
Christians,  we  move  by  the  Spirit  of  Christ,3  "  in 
ordirie  ad  finem,"  Charity  hereby  becomes  our 
moving-principle,  the  life  and  soul  of  our  actions.4 
The  reason  of  this  is  that  God  is  our  ultimate  end  ; 
and  the  love  of  Him  as  such  moves  us  to  acts  of 
virtue,  as  means  by  which  we  may  advance  to  Him. 
This  love  is  Charity.5  "By  Charity,"  says  S. 
Thomas,  "  the  acts  of  all  other  virtues  are  ordered 
to  their  last  end  ;  in  virtue  of  which  Charity  becomes 
the  form  of  the  other  virtues,  extending  itself  as 
the  ruling  power  ('  per  modum  imperil ')  to  all  the 
actions  of  human  life."6 

actus  a  Caritate  imperantur."  Ilinc,  "  Caritas  -  est  principium 
omnium  bonorum  operum,  quoe  in  finem  ultimum  ordinari  pos- 
sunt."— S.  Thorn.,  I  2,  Q  114,  Art.  4  ad  I,  &  in  C,  &  Q  65,  Art.  3. 

1  "  Tu  amor  incus,  Tn  vita  es  animarum,  vita  vitarum,  vita 
aninia;  meae." — S.  Aug.,  "  Conf.,"  L  iii.,  C  6. 

8  "  Caritas  ad  omnes  alias  virtutes  comparatur  et  ut  motor,  et 
ut  forma,  et  ut  finis.'3 — S.  Thorn.,  3  Sen.,  D  27,  Q  2,  A  4,  q  3. 

3  "  If  we  live  in  the  Spirit,  let  us  walk  in  the  Spirit." — Gal.  v. 

4  "  Secundum    omnes    Sanctos    Doctores,    Caritas    est    omnium 
virtutum    decor   et    forma,    imperatrix    ac  vita ;    ita   quod   nullius 
virtutis  actus  est  meritorius  sine   Caritate  ;    idcirco  Caritas  dicitur 
animse  vita." — Denis  Carthus.,  "  de  vita  Cleric.,"  Art.  18. 

5  "  Quia  Caritas  habet  pro  objecto  ultimum  finem  humanae  vitse, 
scilicet  beatitudinem  seternam,  ideo  extendit  se  ad  actus  totius  humanre 
vitse,  per  modum  imperii." — S.  Thorn.,  2  2,  Q  23,  Art.  4  ad  2. 

6  "  Per   Caritatem    ordinantur   actus  omnium  aliarum  virtutum 


330  THE  LIFE  OF  CHARITY. 

It  would  seem,  however,  that,  ordinarily  speak 
ing,  years  of  faithful  practice  of  the  moral  virtues 
as  opportunities  occur  would  be  required  before 
Charity  holds  them  as  with  reins  in  her  hand, 
governing  thereby  the  whole  man,  and  moving  him 
to  action  promptly,  easily,  and  sweetly.  And  there 
fore  the  majority  of  those  who  exhibit  in  a  fair 
measure  the  Christian  virtues  in  daily  life,  would 
perhaps  rather  be  tending,  by  the  practice  of  these 
virtues,  towards  the  perfection  of  Charity,  than 
enjoying  their  exercise  as  the  results  of  such 
Charity,  in  calm  and  sweet  possession  of  the  soul. 
This  agrees  with  the  teaching  of  the  Abbot  Moses 
to  Cassian  :  "  Fasting,  watching,  meditation,  priva 
tion,  are  not  themselves  perfection,  but  the  instru 
ments  by  which  we  may  acquire  perfection.  They 
are  not  the  object  of  our  profession,  but  the  means 
by  which  we  may  obtain  it.  It  becomes  us,  there 
fore,  to  use  these  means  with  reference  to  our  end, 
which  is  Charity.  What  will  it  avail  us  to  perform 
with  punctuality  our  ordinary  exercises,  if  the  main 
purpose  for  which  we  perform  them  is  eluded  ?  To 
this  end,  therefore,  should  be  referred  our  solitude, 
our  fasts,  our  daily  employments, — yea,  every  peni 
tential  exercise,  and  every  virtue,  that  by  these  means 
our  hearts  may  be  preserved  in  calm,  and  thus  we 
may  ascend  to  the  perfection  of  Charity."1 

S.  Thomas  also  points  to  this  in  his  teaching  on 
the  active  and  contemplative  life;  taking  now  with 
S.  Gregory  the  contemplative  life  for  the  loving 
adherence  of  the  soul  to  God  by  Charity,2  and  the 

ad  ultimum  finem  ;  et  secundum  hoc  ipsa  dat  formam  actibus 
omnium  aliarum  virtutum."  "  Ideo  extendit  se  ad  actus  totius 
humane  vitai  per  modum  imperii." — S.  Thorn.,  2  2,  Q  23  Art.  8, 
&  Art.  4  ad  2. 

1  Cassian,  "  Conf.,"  i.,  C  7. 

-  "  Contemplativa  vita  est  Caritatem  Dei  et  proximi  tota  mente 
retinere." — S.  Greg.,  Horn,  14  in  Kzech. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      331 

active  life  for  the  exercise  of  the  moral  virtues.1 
The  Angelic  Doctor  says :  "  The  active  life  is  a 
preparation  to  the  contemplative ;  and  therefore 
until  one  has  attained  to  perfection  in  active  life, 
he  cannot  reach  to  the  contemplative,  except  in  its 
commencement,  and  imperfectly.  For  as  long  as  a 
man  has  difficulty  in  practising  the  moral  virtues, 
his  attention  is  anxiously  engaged  with  them,  which 
hinders  his  devotedness  to  contemplation.  But 
when  his  active  life  is  perfect,  then,  having  the 
moral  virtues  in  command,  he  is  able  without  im 
pediment  to  give  himself  to  contemplation.  And  in 
proportion  to  his  perfection  in  active  life,  he  is  able 
to  unite  both  action  and  contemplation  together."2 
"  In  this  way  we  proceed  from  the  active  life  to  the 
contemplative ;  and  from  the  contemplative  life  we 
return  to  the  active,  that  action  may  be  directed  by 
contemplation."3  Hence  S.  Gregory  says  that  "he 
who  desires  to  gain  the  citadel  of  contemplation 
must  first  prove  himself  in  the  field  of  action."4 

From  this  we  see  that  Charity,  while  yet  im 
perfect,  moves  us  to  the  exercise  of  the  Christian 
virtues,  in  order  to  gain  her  own  perfection;  and 
when  she  has  attained  to  the  repose  of  contem 
plative  love,  she  returns  to  the  domain  of  activity  in 
calm  and  sweet  possession  of  the  soul,  to  animate, 
direct,  sustain,  and  govern  the  occupations  of  the 
active  life.  Thus  she  brings  to  man  both  his 
essential  and  accidental  perfection,  and  the  begin 
ning  of  his  future  beatitude  in  heaven.5  Happy  is 

\  S.  Thorn.,  2  2,  Q  181,  Art.  i. 
-  Ibid.,  3  Sen.,  D  35.  Art.  3,  q  3. 
3  Ibid.  ^2  2,  Q  182,  Art.  4  ad  2. 

"  Qui  culmen  perfectionis  apprehendere  nituntur,  cum  con- 
templationis  arccm  tenere  desiderant,  prius  se  in  campo  operis 
per  exercitium  probent." — S.  Greg.,  "Moral.,"  Lib.  vi.,  C  17. 

"Godliness  is  profitable  to  all  things;  having  the  promise  of 
the  life  that  now  is,  and  of  that  which  is  to  come.'' — I  Tim.  iv.  8. 


332  THE  LIFE  OF  CHARITY. 

the  soul  which  thus  attains  to  the  habitual  union  of 
its  powers  in  God!  "They  now  unite  to  produce 
one  harmonious  sound,"  says  S.  Catherine  of  Siena, 
"like  the  chords  of  a  musical  instrument.  The 
powers  of  the  soul  are  the  great  chords,  the  senses 
of  the  body  the  smaller  ones.  And  when  all  these 
are  used  to  the  praise  of  God,  and  in  the  service  of 
our  neighbour,  they  produce  one  sound,  like  that  of 
a  harmonious  organ.  All  the  saints  have  touched 
this  organ,  and  drawn  forth  musical  tones.  The 
first  who  sounded  it  was  the  sweet  and  loving 
Word,  whose  Humanity,  united  to  His  Divinity, 
made  sweet  music  on  the  wood  of  the  Cross,  and 
all  His  servants  have  learnt  of  Him,  as  of  their 
Master,  to  give  forth  similar  music,  some  in  one 
way  and  some  in  another,  Divine  Providence  giving 
all  the  instruments  on  which  to  play."] 

What,  now,  shall  we  say  to  Rodriguez,  when  he 
places  our  perfection  in  the  ordinary  actions  of  life  ? 
It  is  clear  when  he  says  this  that  he  speaks  of  the 
material  of  our  perfection,  and  that  he  presupposes 
Charity  in  our  actions  as  their  form  or  animating 
spirit.  "All  our  actions,"  says  he,  "be  nothing 
else  but  the  effects  of  the  Divine  love  that  animates 
us.  And  as  in  the  temple  of  Solomon  there  was 
nothing  but  what  was  of  gold,  or  covered  with  gold, 
so  let  there  be  nothing  in  you  which  is  not  either 
an  act  or  an  effect  of  the  love  of  God."' 

Further,  as  already  said,  Charity  as  a  habit, 
being  our  animating  principle,  has  for  the  gaining 
of  its  own  perfection  to  put  itself  forth  to  action; 
and  if  it  act  not,  it  is  not  true  Charity.  The  per 
fection  of  virtue  is  not  its  habit,  but  its  act.3  The 

1  S.  Cath.  Sien.,  "Dial.,"  C  147. 

-  Rodriguez,  "Christian  Perfection,"  Vol.  i.,  T  iii.,  C  8. 
:{  "  Unumquodque  intantum  perfectum  est,  inquantum  est  actu  : 
nam  potentia  sine  actu  imperfecta  est." — S.  Thorn.,  12,  Q  3,  Art.  2. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.      333 

habit  is  ordained  to  its  act,  as  the  sword  to  its 
use.  A  man  is  virtuous,  not  because  he  can  act 
virtuously,  but  because  he  does  so.  And  the  habit 
of  virtue,  to  ensure  its  perfection,  must  produce  its 
acts  as  readily  and  perfectly  as  possible.  Rightly, 
therefore,  does  Rodriguez  make  perfection  reside  in 
our  ordinary  actions,  as  the  form  resides  in  the 
matter,  the  soul  in  the  body,  and  the  kernel  in  the 
shell.  But  the  essential  constituent  of  perfection 
ever  remains  in  the  inherent  habit  of  habits,  dis 
posed  to  its  acts,  viz.,  Charity  uniting  with  God, 
and  proceeding  to  action  from  its  principle  of  love. 
This  is  the  assimilation  of  the  creature  to  the 
Creator,  apart  from  which  there  can  be  no  per 
fection.  The  ordinary  works  of  life  are  thus  the 
divinely-appointed  means  and  ways  by  which  and 
in  which  the  habit  of  love  energises  and  reduces 
itself  to  act,  thus  exercising  and  expanding  its  life 
and  power,  intensively  and  extensively,  and  so 
enabling  the  soul  by  repeated  acts  to  develop  the 
habit  of  love,  by  means  of  which  it  advances  to 
and  finally  attains  its  perfection. 

Although,  therefore,  perfection  is  to  be  found  in 
our  ordinary  actions,  they  depend  for  this  perfection 
on  the  Charity  that  animates  them;  and  without 
this  it  is  certain  that  they  are  worthless,  so  far  as 
supernatural  worth  and  merit  are  concerned.  Who 
teaches  this  more  emphatically  than  the  inspired 
Apostle  ?  "  If  I  speak  with  the  tongues  of  men  and 
angels,  and  have  not  Charity,  I  am  become  as  a 
sounding  brass  and  a  tinkling  cymbal.  And  if  I 
should  have  prophecy,  and  should  know  all  mys 
teries,  and  all  knowledge ;  and  if  I  should  have  all 
faith,  so  that  I  could  remove  mountains,  and  have 
not  Charity,  I  am  nothing.  And  if  I  should  dis 
tribute  all  my  goods  to  feed  the  poor,  and  if  I  should 
deliver  my  body  to  be  burned,  and  have  not  Charity, 


334  THE  LIFE  OF  CHARITY. 

it  profiteth  me  nothing." 1  Here  we  see  that  not 
only  ordinary  actions,  but  those  the  most  exalted, 
reckon  for  nothing  apart  from  Charity,  that  is,  in 
supernatural  worth  and  merit ;  which  is  not  difficult 
to  understand,  for  an  action  without  love  is  a  body 
without  a  soul.  Hence  S.  Augustine  said  that 
"  where  there  is  no  love,  no  good  work  is  imputed, 
nor  is  a  work  rightly  called  good " ; 2  as  on  the 
other  hand  he  says,  "  Love,  and  do  what  you  will ; 
keep  to  the  root  of  love;  from  this  nought  but  good 
springs  forth."  3  S.  Gregory  also  tells  us  that  it  is 
not  the  outer  substance  of  our  actions  that  God 
regards,  but  the  inner  love  that  animates  them. 
"  God  regards  the  heart,  rather  than  the  external 
work.  Nor  does  He  consider  how  much  a  man 
does,  but  with  how  much  love  he  does  it."4  The 
"  Imitation  "  says  the  same,  in  the  self-same  words.5 
S.  Thomas  enters  carefully  into  the  consideration 
of  this  point,  and  teaches  that  the  merit  of  our  out 
ward  actions  wholly  depends  on  the  Charity  they 
contain ;  speaking  always  of  supernatural  merit, 
in  reference  to  the  rewards  of  heaven.0  It  is  the 

1  I  Cor.  xiii.  I. 

-  "  U'oi  non  est  dilectio,  nullum  bonum  opus  imputatur  ;  nee 
recte  bonum  opus  vocatur."— S.  Aug.,  "  de  Gratia  Christi,"  C  26. 

3  "  Dilige,   et  fac  quod  vis.      Radix  sit  intus  dilectionis.     Non 
potest  de  ista   radice   nisi  bonum  existere." — S.  Aug.,  Tract  7  in 
Epist.  Joan. 

4  "Cur,  el  non  substantial!!  pensat  Deus ;  nee  perpendit  quan 
tum    in    Ejus   sacrificium,   sed  ex   quanta    proferatur." — S.    Greg., 
Horn.  5  in  Evang. 

•3  "Imit.,"  Bi.,  C  15. 

(i  "Radix  merendi  est  Caritas." — S.  Thorn.,  2  2,  Q  182,  Art.  2. 
The  influx  of  Charity  into  our  actions  varies  indefinitely  in  degree, 
according  as  the  habit  of  Charity  is  more  or  less  developed  and 
disposed  to  its  acts.  In  general  the  influx  may  be  actual  or  virtual. 
Actual,  when  we  are  directly  prompted  by  Divine  love,  as  our 
principle  and  our  end  ;  virtual,  when  Charity's  virtue  continues  in 
our  actions,  from  the  force  of  its  previous  act,  and  practically 
influences  them,  from  its  habitual  power  in  the  mind  and  heart. 
Then,  although  not  adverted  to,  Chanty  enters  into  our  actions  by 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      335 

inward  spirit  which  is  the  test  and  measure  of  merit 
in  the  outward  act.  So  that  the  active  or  the  con 
templative  life  respectively  will  be  the  more  meri 
torious  according  to  the  degree  of  Charity  either 
may  contain.  A  small  action  done  with  great 
Charity  is  more  meritorious  than  a  great  action 
done  with  small  Charity;  and  the  degrees  of  glory 
in  heaven  will  be  according  to  the  degrees  of  Charity 
on  earth.1 

The  fact  is  that  our  actions  are  composed  of  body 
and  soul.  They  follow  our  nature,  which  is  the 
union  of  matter  and  spirit.  "  Operatic  sequitur 
esse."  There  is  the  outer  material,  or  body  of  our 
actions,  and  the  spirit  that  animates  them.  There 
is  the  act  produced,  and  the  habit  within  that 
prompts  it :  the  matter,  and  the  form  or  vivify  ing- 
principle.  Now,  in  estimating  our  actions  before 
God  and  placing  our  perfection  in  them,  we  must 
know  that  the  one  criterion  by  which  to  judge  them 
is  their  animating  spirit,  and  its  influence,  intensively 
and  extensively,  within  them ;  not  their  outward 
magnitude,  apart  from  this.  "  It  is  the  Spirit  that 


a  virtual  inflow,  and  is  therefore  still  our  principle  and  our  end. 
So  it  remains  until  revoked  by  some  subsequent  act  incompatible 
with  it,  such  as  a  venial  sin,  which  substitutes  a  natural  principle 
and  end  for  Charity  ;  which  principle  is  Cupidity,  or  self-love,  the 
antagonistic  principle  to  Charity  in  the  soul. 

1  "  Actus  noster  non  habet  quod  sit  meritorius  ex  ipsa  substantial 
actus,  sed  solum  ex  habitu  virtutis  quo  informatur.  Vis  autem 
merendi  est  in  omnibus  virtutibus  ex  Caritate,  qure  habet  ipsum 
finem  pro  objecto.  Et  ideo  diversitas  in  merendo  tota  revertitur 
ad  diversitatem  Caritatis.  Sic  secundum  diversos  Caritatis  gradus 
erunt  diversi  gradus  in  gloria.  Unde  contingit  quandoque  quod 
in  activa  vita  quis  plus  mereatur  quam  in  contemplative,  vel  e 
converso,  secundum  quod  majorem  habet  Caritatem,  vel  minorem. 
Parvum  opus  ex  magna  Caritate  factum,  magis  est  meritorium 
quam  magnum  opus  ex  parva  Caritate.  Principalitas  enim  meriti 
est  in  Caritate  :  in  aliis  autem  secundum  quod  Caritate  infor- 
mantur." — S.  Thorn.,  4  Sent.,  D  49,  Q  i,  Art.  4;  3  Sent.,  D  35, 
A  4,  q  2  ;  3  Sent.,  D  30,  ()  i,  A  3,  5. 


336  THE  LIFE  OF  CHARITY. 

quickeneth;  the  flesh  profiteth  nothing."1  And  S. 
Paul  has  already  told  us  that  the  grandest  externals, 
without  the  inner  life  of  Charity,  go  for  nothing. 
Who,  indeed,  could  be  so  blind  as  to  imagine  that 
God  would  be  contented  with  the  outer  material  of 
our  actions,  when  after  all  the  soul  is  the  best  part 
of  our  being  ?  God  looks  at  something  more  than 
appearances.  "  Man  seeth  the  things  that  appear  ; 
but  God  regardeth  the  heart."5  He  is  a  Spirit; 
and  our  worship  of  Him  must  be  "  in  Spirit  and  in 
truth."3  Therefore  if  a  man's  life  and  actions  are 
to  be  accounted  truly  great,  and  worthy  of  God  and 
heaven,  whatever  their  outward  appearance  may  be, 
they  must  proceed  from  a  heart  animated  by  the 
principle  of  Divine  Charity.4  The  love  of  God  is  to 
be  the  soul  of  our  actions.  As  the  soul  moves  the 
body,  so  Divine  Charity  is  to  move  the  soul.  Is  it 
not  the  inward  love  of  the  heart  that  God  requires 
before  all  things  ?  "  Thou  shalt  love  the  Lord  thy 
God  with  thy  whole  heart,  and  with  thy  whole  soul, 
and  with  thy  whole  strength."  And  even  in  His 
servants  of  the  old  law,  was  it  not  the  "perfect 
heart"  that  He  looked  for?  Thus  we  read  that 
"  King  Amasias  did  what  was  good  in  the  sight  of 
the  Lord,  yet  not  with  a  perfect  heart."5  And 
again  :  "  Solomon's  heart  was  not  perfect  with  the 
Lord."0  But  "the  heart  of  Asa  was  perfect  with 
the  Lord  all  his  days."7  Let  us  not  imagine,  then, 
that  God  will  be  satisfied  with  any  amount  of  cus 
tomable  external  service,  if  we  withhold  that  which 
He  desires  more  than  all.  "  My  son,  give  me  thy 
heart."8  How  could  it  be  otherwise  ?  Why  should 


1  S.  John  vi.  64.  -   I  Kings  xvi.  7.  3  S.  John  iv.  24. 

4  "Effectus  exterior  non  pertinet  ad  Caritatem  nisi  inquantum 
ex  affect u  procedit."— S.  Thorn.,  3  Sent.,  D  29,  Q  i,  A  2. 

5  2  Paralip.  xxv.  2.  JB  3  Kings  xi.  4. 

7  3  Kings  xv.  14.  8  Prov.  xxiii.  26. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.     337 

God  be  expected  to  reward  actions  which  are  not 
done  for  Him — which  flow  from  a  simply  human 
principle  ?  For  natural  actions  there  are  natural 
rewards.  But  if  we  aim  at  supernatural  rewards, 
then  our  principle  of  action  must  be  in  proportion 
thereto.1  This  supernatural  principle  we  have  in 
Charity,  as  giving  us  a  participation  of  God's  own 
Holy  Spirit  and  love.  And  as  we  act  by  it,  it  com 
municates  its  Divine  virtue  to  our  actions.  Thus 
God  enters  into  them,  and  makes  them  good,  and 
worthy  of  Himself;  since  He  is  the  only  Good,  and 
we  are  the  recipients  of  His  goodness. 

If,  then,  we  live  in  Charity,  let  us  see  that  we  act 
by  it.  tf  Without  actual  exercise  all  virtue  vanishes, 
and  only  a  self-pleasing  conceit  remains."  :  "  If  we 
live  in  the  Spirit,  let  us  also  walk  in  the  Spirit."1 
Let  us  learn  to  separate  the  precious  from  the  vile. 
If  the  higher  principle  of  Divine  love  has  been 
planted  within  us,  how  can  we  turn  from  it  to 
follow  instead  the  biddings  of  natural  and  fleshly 
love  ?  We  ought  to  beware  of  withdrawing  our 
selves  from  the  action  of  God  and  betaking  our 
selves  to  independent  movements  of  our  own.  For 
"every  plant  which  My  Father  hath  not  planted 
shall  be  rooted  up."4  We  ought  to  fear  lest,  having 
received  so  great  a  power,  we  neglect  to  use  it ; 

1  "In  merito  oportet  quod  actio   sequiparetur  mercedi.     Actio 
autem  proportionata  ad  vitam  aeternam  est  actio  ex  Caritaie  facta  ; 
et  ideo  per  earn  ex  condigno  meretur  quis  ea  quae  ad  vitam  seternam 
pertinent.      Opera   autem  bona  quae  non  sunt  ex   Caritate  facta, 
deficiunt  ab  ista  proportione.     Et  ideo  per  ea  quis  non  meretur  ex 
condigno  vitam  oeternam." — S.  Thorn.,  3  Sent.,  D  18,  Art.  2. 

2  Balduke,  "  Kingdom  of  God  within  the  Soul." — Praef. 

3  "Si  spiritu  vivimus,  spiritu  et  ambulemus." — Gal.  v.  25.      "Si 
ergo  spiritu  vivimus,  debemus  in  omnibus  ab  Ipso  agi.     Sicut  enim 
in  vita  corporali,  corpus  non  movetur,  nisi  per  animam  per  quam 
vivit,  ita  in  vita  spiritual!  omnis  motus  noster  debet  esse  a  Spiritu 
Sancto." — S.  Thorn.,  in  Pauli  Epist.  ad  Galat.  5. 

4  S.  Matt.'xv.  13. 

Y 


338  THE  LIFE  OF  CHARITY. 

remembering  our  Lord's  impressive  teaching  and 
warning  in  the  parable  of  the  talents,  and  the  con 
demnation  of  the  servant  who  neglected  to  turn  his 
talent  to  account.  "  Lord,  Thou  hast  given  to  me 
five  talents ;  behold,  I  have  gained  other  five." ] 
Grace  must  gain  more  grace;  light  more  light; 
love  must  advance  to  higher  love;  strength  get 
greater  strength ;  and  progress  serve  to  further 
progress.  Everything  must  move  according  to  its 
nature.  Every  power  must  put  forth  its  proper 
operation  : 2  the  mind  by  thinking,  the  eye  by  see 
ing,  the  hand  by  working,  the  foot  by  walking. 
See  in  like  manner  the  vast  power  of  Charity :  the 
power  of  loving  God  and  doing  great  things  for 
Him ;  the  power  of  governing  our  souls,  our  lives, 
our  actions,  according  to  Him.  Do  we  use  this 
power  of  love  as  rightly  and  readily  as  our  inferior 
powers  ?  Does  it  operate  ?  Does  it  put  forth  its 
acts,  governing  us,  leading  us  on,  and  moving  us 
according  to  God  ?  "  What  more  could  I  do  to  My 
vineyard  that  I  have  not  done  to  it  ?  "  After  all 
that  our  Lord  has  done  to  give  us  His  love  ;  after 
planting  us  in  His  choice  vineyard  of  Religion : 
tending,  training,  nourishing,  cultivating  our  souls, 
so  fitting  them  to  yield  to  Him  sweetly  and  abun 
dantly  the  fruits  of  pure  Charity, — are  we  to  be 
found  now  bringing  forth  the  "  wild  grapes  "  of  our 
own  "  fleshly  loves  and  fears  "  ? 

The  power  of  Charity  is  for  the  act  of  Charity, 
since  every  power  is  for  its  proper  act.3  "  A  good 
man,  out  of  a  good  treasure,  bringeth  forth  good 
things."4  Ought  we  not,  then,  from  the  Divine 
treasure  of  Charity  to  bring  forth  Divine  things, 

1  S.  Matt.  xxv.  20. 

2  "  Quaelibet  res  est  propter  suam  operationem." 

3  "  Ratio  potentias  est  ut  sit  principium  actus." — S.  Thorn.,  I  2, 
Q  49,  Art.  3.  4  S.  Matt.  xii.  35. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     339 

viz.,  Charity's  own  proper,  full,  and  perfect  acts  ? 
Thus  perfection  resides  in  the  ordinary  actions  of 
life,  in  so  far  as  they  are  animated,  prompted,  and 
regulated  by  the  principle  of  Charity.  And  when 
in  due  time,  by  great  fidelity  to  the  lights  and 
movements  of  the  Holy  Spirit,  Charity  has  attained 
her  full  sway  within  the  soul,  and  moves  the  facul 
ties  and  bodily  powers  to  act  promptly,  easily,  and 
sweetly,  then  is  brought  about  that  happy  harmony 
within,  whereby  the  natural  man  is  subdued  to  the 
spiritual,  and  the  spirit  is  subdued  to  God,  and  we 
live  and  act  no  longer  according  to  man,  but  accord 
ing  to  God.  Then  shine  forth  the  gifts  and  the 
fruits  of  the  Holy  Spirit  in  the  soul  wherein  the 
Divine  Image  is  now  restored.  It  has  given  "  all 
for  all  " ;  and  God  delights  to  manifest  again  the 
life  of  Christ  in  mortal  flesh.  Wisdom,  Under 
standing,  Knowledge,  Counsel,  Fortitude,  Peace, 
Joy,  Patience,  and  all  other  virtues  follow  as  the 
effects  of  Perfect  Charity.1  They  belong  by  right 
to  a  life  which  is  Divine.  "  How  hath  He  not  also 
with  Him  given  us  all  things  ?  "2 

Wisdom  shows   all  things  in  the  light  of  God, 
teaching  the  soul  to  judge  of  them,   "ex  altissima 

causa;  et  secundum  rationes  divinas,"3 from  their 

highest  cause,  and  by  Divine  principles.  And 
this  on  account  of  the  soul's  nearness  to  God,  and 
its  relation  to  Divine  things.4  For  since  Charity 
unites  the  soul  to  the  source  of  all  light,  it  naturally 

"  In  Caritate  proficere  est  in  onmi  virtute  incrementum  acci- 
pere,  atque  m  septem  donis  Sancti  Spiritus  augmentum  sortiri 
Warn  Cantas  est  virtus  dignissima,  omniumque  virtutum  forma 
vita,  vertex,  finis,  regina,  ac  motrix.  Nee  aliqua  virtus  tarn  effica- 
citer  et  valenter  movet  ac  incitat  ad  omnem  actum  virtutum  nee 
ita  celenter  et  potenter  retrahit  a  pc-ccatis,  ut  amor  Dei."— Denis 
Garth.,  "Inflammat.  Div.  amor.,"  A  i. 

z  Rom.  viii.  32.  s  S>  Thom>j  2  2,  Q  45,  Art.  i  &  2. 

Propter  connaturalitatem  quandam  ad  ea  de  quibus  est  iudi- 
candum." — S.  Thorn.,  2  2,  Q  45,  Art.  2. 


340  THE  LIFE  OF  CHARITY. 

and  necessarily  throws  light  upon  the  mind  in  its 
choice  and  use  of  the  means  leading  to  the  end.1 
"  For  what  man  knoweth  the  things  of  a  man  but 
the  spirit  of  a  man  that  is  in  him  ?  So  the  things 
also  that  are  of  God  no  man  knoweth  but  the  Spirit 
of  God."  By  contact  with  the  Spirit  of  God  man 
knows  the  things  that  are  of  God,  and  thus  judges 
and  orders  the  works  of  life  according  to  Him.2  But 
Divine  Wisdom  presupposes  the  formed  habit  of 
Charity  in  the  soul.  Indeed,  Wisdom  is  Charity 
perfected,  by  being  rightly  developed,  ordered,  and 
applied  to  action ;  as  the  inspired  Word  itself 
teaches:  "The  love  of  God  is  honourable  wisdom. "~ 
Thus  Wisdom  must  be  loving,  and  love  must  be 
wise.  Hence  the  word  "  ordinata  "  in  the  diagram, 
p.  316,  points  to  Wisdom  and  Discretion  as  Charity 
ordered  and  perfected.4 

Understanding  enables  the  soul  to  penetrate  the 
truths  of  faith,  the  meaning  of  Holy  Scripture,  and 
the  sense  of  spiritual  books.  Those  whose  Charity 
is  weak,  and  whose  hearts  are  consequently  unpuri- 
fied,  believe  Divine  things  without  realising  them, 
and  read  holy  books  without  understanding  them/' 

1  "Ad  sapientem  pertinet  considerare  causam  altissimam,  per 
quam  certissime  de  aliis  judicatur,  et  secundum  quam  omnia  ordi- 
nare  oportet.  Ille  qui  cognoscit  causam  altissimam  in  aljquo  genere, 
dicitur  esse  sapiens  in  illo  genere.  Ille  autem  qui  cognoscit  causam 
altissimam  simpliciter,  qu?e  est  Deus,  dicitur  sapiens  simpliciter, 
inquantum  per  regulas  divinas  omnia  potest  judicare  et  ordinare." 
— S.  Thorn.,  2  2,  Q  45,  Art.  I  &  2. 

-  "Ad  sapientiam  prius  pertinet  contemplatio  divinorum,  quaj 
est  visio  principii  :  et  posterius  dirigere  actus  humanos  secundum 
rationes  divinas." — S.  Thorn.,  2  2,  Q  45,  Art.  3  ad  3. 

3  Ecclus.  i.  14.      S.  Augustine  also  says.  "  Summa  sapientia  est 
Caritas  Dei." — S.  Aug.,  Epist.  140  ad  Honorat.,  C  18. 

4  "  Ordinavit  in  me  Caritatem." — Cant.  ii.  4.     "  Omnino  neces- 
sarie.     Et  quo  zelus  fervidor,  ac  vehementior  spiritus,  profusiorque 
Caritas,    eo  vigilantiori  opus  scientia  est,   quae   zelum   supprimat, 
spiritum  temperet,  ordinal  Caritatem."— S.  Bern.,  Serm.  49  in  Cant. 

5  "  Nisi  legentium  mentes  ad  alta  profecerint,  Divina  dicta  velut 
in  imis  non  intellecta  jacent." — S.  Greg.,  Horn.  7  in  Ezech. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.     341 

Even  S.  Teresa  tells  us  that  for  many  years  she 
"read  much,  and  understood  nothing";1  that  is, 
until  her  spiritual  eye  had  been  opened.  The  gift 
of  Divine  understanding  enlightens  the  soul  in  pro 
portion  to  its  Charity,  this  being  the  bond  of  union 
with  the  Holy  Spirit,  by  means  whereof  He  com 
municates  His  light.2  Hence  the  Apostle  says, 
"  Being  rooted  and  founded  in  Charity,  you  may  be 
able  to  comprehend."-'  If,  therefore,  we  wish  for 
much  light,  let  us  have  much  love.  Then  by  means 
of  Divirie  love  we  shall  understand  Divine  things. 
"  His  unction  teacheth  you  of  all  things."  4  The 
Spirit  of  God  dwelling  in  the  soul,  and  working 
there  by  Charity,  teaches  us  to  see  and  understand 
things  in  His  own  Divine  light.5  "  God  hath  given 
wisdom  to  them  that  love  Him."  °  "  But,"  says 
Lallemant,  "  these  lights  come  to  us  by  degrees,  ac 
cording  to  our  interior  disposition,  and  depart  also 
in  the  same  manner,  leaving  us  in  darkness,  so  that 
we  have  an  alternation  of  day  and  night  within  our 
souls.  We  ought  to  aspire  after  a  perpetual  day  ; 
nor  will  it  fail  to  shine  in  our  soul  when,  having 
thoroughly  purified  it,  we  shall  continually  follow 
the  guidance  of  the  Holy  Spirit."7 

1  S.  Teresa,  "  Life,  by  herself,"  C  12. 

2  Let  it  be  remembered  we  are  now  considering  Understanding, 
not  as  an  intellectual  virtue,  but  as  a  gift,  disposing  the  soul  to 
move  by  the  instinct  of  the  Holy  Spirit,  in  its  knowledge  of  Divine 
things  ;  as  S.  Thomas  says,  "  Secundum  quod  operatur  ex  instinctu 
Divino."— S.  Thorn.,  i  2,  Q  68,  A  i  ad  4.     As  such,  understanding 
is  in  the  soul  as  an  infusion  of  the   Holy  Ghost,  in  virtue  of  the 
union    of  Charity,    and    is  thus  in  proportion  to  the  diffusion  of 
Charity  :  "  propter  quandam  connaturalitatem." 

3  Eph.  iii.  17.  4  i  John  ii.  27. 

5  "  Spiritus  Sanctus  mentem  inhabitans,  doceat  quid  oporteat 
fieri,  intellectum  illuminando  de  agendis  :  et  affectum  inclinat  ad 
recte  agendum." — S.  Thorn.,  in  Pauli  Epist.  ad  Rom.  viii. 

(i  Ecclus.  i.  10. 

7  Lallemant,  "  Sp.  Doct.,"  1'  4,  C  2.  A  i,  §  8. 


342  THE  LIFE  OF  CHARITY. 

Knowledge  illuminates  the  mind  with  Divine 
Light  in  human  things,1  enabling  us  to  judge  of 
them  in  reference  to  God,  as  the  last  end  of  all ; 
showing  us  what  we  ought  to  believe,  the  views  we 
ought  to  take,  the  course  we  ought  to  pursue  ;  and 
this  both  in  regard  to  our  own  souls  and  those  of 
others.2  By  this  gift  we  see  readily  and  clearly  the 
state  of  our  own  interior;  our  habits  of  mind  and 
heart ;  our  acts,  with  their  principles,  qualities,  and 
ends.  We  get  our  views  of  the  work  of  the  Church, 
of  the  world,  of  society,  of  the  souls  of  others.  We 
form  a  prompt  judgment  in  the  midst  of  our  duties, 
seeing  the  right  thing  to  be  said  and  done.  In  the 
whole  work  of  our  perfection,  and  in  the  guidance 
of  souls,  much  knowledge  is  needed — the  know 
ledge  that  comes  from  love — "  Amor  ipse  notitia 
est"3 — the  light  that  is  diffused  in  the  mind  by  the 
presence  of  the  Divine  Spirit.  "  We  have  received 
the  Spirit  that  is  of  God,  that  we  may  know  the 
things  that  are  given  us  from  God.  Which  things 
also  we  speak  ;  not  in  the  learned  words  of  human 
wisdom,  but  in  the  doctrine  of  the  Spirit.  But  the 
sensual  man  perceiveth  not  these  things  that  are 
of  the  Spirit  of  God  ;  for  it  is  foolishness  to  him, 
and  he  cannot  understand.  But  the  spiritual  man 
judgeth  all  things,  and  himself  is  judged  of  no 
man."1 

Counsel  points  to  the  use  of  right  means  in 
particular  circumstances.  "  And  it  is  easy  to  per 
ceive  its  necessity ;  since  it  is  not  enough  to  know 
that  a  thing  is  good  in  itself.  We  have  also  to 
judge  whether  it  is  good  under  actual  circum- 

1  "  Donum  scientire  est  solum  circa  res  humanas  vcl  creatas." — • 
S.  Thorn.,  2  2,  Q  9,  A  2. 

2  "  Spirituals  omnia  judicat."— I  Cor.  ii.  15. 
a  S.  Greg.,  Horn.  27  in  Evang. 

4  i  Cor.  ii.  12. 


UNION  OF  ALL  VIRTUES  IN  CHARITY.      343 

stances  :  whether  it  is  better  than  something  else, 
and  more  suited  to  the  object  we  are  aiming  at. 
This  knowledge  we  acquire  by  the  gift  of  counsel."  l 
Love,  uniting  the  soul  with  God,  tells  us  in  these 
circumstances  the  things  that  please  Him.  For 
who  knows  better  than  a  lover  the  things  that 
please  the  Beloved  ?  The  constant  regard  which 
a  loving  soul  has  to  the  Divine  Presence  enables  it 
to  see  the  course  to  take.  And  God  on  His  part 
governs  the  soul  that  is  faithful  to  him,  and  mani 
fests  Himself  to  it;  as  our  Lord  assures  us,  "  We 
will  come  to  him,  and  make  Our  abode  with  him; 
and  I  will  manifest  Myself  to  him."  '  "  I  will  give 
thee  understanding,  and  instruct  thee  in  the  way  in 
which  thou  shouldst  go  :  1  will  fix  mine  eyes  upon 
thee."  3  In  the  continual  variety  of  circumstances 
in  which  we  find  ourselves,  it  concerns  us  to  aim 
consistently  at  acting  by  Divine,  not  human,  prin 
ciples.  Those  who  are  not  governed  by  Charity 
are  necessarily  moving  under  lower  influences,  such 
as  selfish  interest,  or  "  fleshly  loves  and  fears." 4 
All  this  is  averse  to  true  counsel,  which  tells  us 
that  in  the  way  of  perfection  the  right  principle  of 
action  is  always  that  of  Divine  Charity  ;  and  this 
in  its  turn  supplies  a  constant  light  to  the  soul 
by  means  of  Discretion,  showing  it  how  to  discern, 
decide,  and  move  amidst  the  continually  changing 
scenes  and  surroundings  of  daily  life. 

Piety  gives  a  filial  affection  towards  God,  and  a 
love  for  all  things  that  regard  Him  and  His  service. 
By  this  gift  we  experience  a  delight  in  holy  things ; 
and  a  corresponding  disrelish  for  those  which  are 


1  Lallemant,  "  Sp.  Doctr.,"  ?4,  A  4. 

2  S.  John  xiv.  23.  3  Ps.  xxxi. 

4  "  Quicunque  avertitur  a  fine  debito,  necesse  est  quod  nliquem 
finem  indebitum  sibi  prrestituat,  quia  omne  agens  agit  proptcr 
finem." — S.  Thorn.,  2  2,  Q  45,  A  I  ad  I. 


344  THE  LIFE  OF  CHARITY. 

profane  and  frivolous.  How  could  it  be  otherwise 
with  a  soul  that  makes  the  Divine  Lover  its  one 
love,  and  His  Charity  its  one  object  ?  Whatever 
speaks  to  it  of  God  quickens  its  love ;  as  though 
the  chord  of  its  heart  within  vibrated  to  the  sound 
without.  Whatever  leads  it  from  Him  comes  as  a 
discord,  grating  on  its  spiritual  sense.1  Hence  its 
constant  tendency  is  to  simplicity  in  spiritual  life, 
that  is,  oneness  of  aim,  by  drawing  all  things  to  the 
"one  Good,"  and  living  by  the  principle  of  the 
"one  love.";  And  all  the  good  things  of  separate 
creatures  are  seen  as  the  belongings  of  the  "  one 
Good,"  and  all  the  works  of  life  are  done  as  the 
operations  of  the  "one  love."  For  although  there 
are  "  diversities  of  graces  "  there  is  but  "  one  Lord  " ; 
although  "  diversities  of  operations,"  but  one  Spirit.^ 
The  loving  soul,  therefore,  keeps  to  unity  in  diver 
sity;  knowing,  as  S.  Teresa  says,  that  it  is  the 
property  of  the  one  love  to  work  in  a  thousand 
different  ways.4  It  therefore  loves  good  things  as 
the  overflowings  of  God's  goodness,  and  as  the 
belongings  of  the  "one  love."  Holy  Scripture  it 
loves  as  the  very  voice  of  the  Beloved  ;  holy  books 
as  the  echo  of  His  voice;  holy  souls  as  His  own 
image  and  abode  and  "homeliest  home";5  holy 
places  and  things,  as  drawing  both  itself  and  others 
to  the  renewed  thought  and  love  of  Him.6  But 

]  "  Sancti  viri  valde  intolerabile  restimant  quidquid  illud  non 
sonat  quod  intus  amant." — S.  Greg.,  "  Moral.,"  Lib.  vii.,  C  6. 

-  "  He  to  whom  all  things  are  one,  who  sees  all  things  in  one, 
who  draws  all  things  to  one,  may  be  steady  in  heart,  and  peaceably 
repose  in  God.  O  Truth,  my  God,  make  me  one  with  Thee  in 
everlasting  love." — "Imit.,"  B  i.,  C  3. 

3  I  Cor.  xii.  4. 

4  "  It  is  the  property  of  love  to  be  always  working  in  a  thousand 
different  ways."— S.  Teresa,  "  Int.  Castle,"  M  6,  C  9. 

5  "  In  us  is  His  homeliest  home,  and  His  endiess  dwelling." — 
M.  Juliana  of  Norw.,  "  Revel.,"  C  67. 

ti  "  Similis  simili  gaudet."     "  Quasi  formes  suse  convenient" 


UNION  OF  ALL  VIRTUES  IN  CHARITY.     345 

put  it  into  the  world  of  externals — leave  it  with 
those  whosetconversation  is  vain  and  profitless — 
invite  it  to  while  away  its  time  in  idle  gratification 
— and  its  spirit  saddens  and  wearies.  It  says: 
"  Caritas  non  est  hie;"  and  it  "  cries  that  we  are 
to  be  pitied,  who  content  ourselves  with  so  little. 
God/'  it  saith,  "hath  infinite  treasure  to  bestow; 
and  we  take  up  with  a  little  devotion  that  passes  in 
a  moment.  Blind  as  we  are,  we  hinder  God,  and 
stop  the  current  of  His  graces."  But  when  He 
finds  a  loving  soul,  "  He  pours  into  it  His  graces 
and  favours  plentifully.  There  they  flow  like  a 
torrent  which,  after  being  stopped  against  its  ordi 
nary  course,  when  it  has  found  a  passage  spreads 
itself  with  impetuosity  and  abundance.  Let  us 
stop  the  torrent  no  more.  Let  us  break  down  the 
barriers  which  hinder  it.  Let  us  make  way  for 
Grace."1  Far  too  little  for  a  soul  that  has  found 
the  Creator  are  the  perishable  gratifications  of 
creatures.2  God  alone,  and  the  things  of  God,  are 
satisfaction  for  such  a  soul.  Hence  S.  Augustine 
said  that  "the  abundance  of  everything  apart  from 
God,  to  him  was  want " ; :i  and  that  the  "  loss  of 
creatures  was  sweetness,"  now  that  he  found  his 
joy  in  the  Divine  Presence  and  love.4  For  "  as  it 
is  easy  for  a  powerful  monarch  who  has  superb 
mansions  to  despise  the  poor  cottage  of  a  labourer, 
and  for  a  rich  man  to  be  heedless  of  a  crown-piece, 


1  B.  Lawrence  Carm.,  Lett.  4. 

2  "  Animre  videnti   Creatorem,   angusta  est   omnis   creatura."- 
S.  Greg.,  "  Dialog.,"  L  ii.,  C  35 

3  "  Omnis  copia  qurc  Deus  non  est,  mihi  egestas  est." — S.  Aug., 
"Conf.,"  Lib.  xiii.,  C  8. 

4  "  Quam    suave    mihi    subito    factum    est    carere    suavitatibus 
nugarum  !  et   quas  amittere  metus  fuerat,  jam  dimittere  gaudium 
erat.     Kjiciebas    enim    eas    a    me,    vera    Tu    et    sumnia  suavitas  ; 
ejiciebas,  et  intrabas  pro  eis  umni   voluptate    dulcior." — S.    Aug., 
"Conf.,;:  Lib.  i\.,  C  i. 


346  THE  LIFE  OF  CHARITY. 

so  when  once  the  soul  has  found  God  she  freely 
bids  adieu  to  created  things.  The  possession  of 
God  quenches  her  hunger  and  thirst,  and  hinders 
her  from  wandering  after  creatures,  in  search  of 
the  wretched  content  they  give.  For  she  is  united 
to  Him  who  is  a  torrent  of  delights,  and  an  inex 
haustible  source  of  beauty  and  sweetness,  and  all 
that  can  rejoice  the  human  heart."  l 

Fortitude  strengthens  and  sustains  the  soul  in 
the  labours  it  undertakes  and  the  sufferings  it 
endures  in  the  service  of  God.  ''Without  this  gift 
no  notable  progress  can  be  made  in  the  spiritual 
life.  Mortification  and  prayer,  which  are  its  prin 
cipal  exercises,  demand  a  generous  determination 
to  overcome  all  the  difficulties  to  be  encountered 
in  the  way  of  the  Spirit,  which  is  so  opposed  to 
our  natural  inclinations."2  No  power  is  equal  to 
that  of  love  in  carrying  us  through  our  duties 
and  supporting  us  in  difficulties.  It  is  "  as  strong 
as  death." 3  It  softens  the  hardest  things,  and 
sweetens  those  that  are  bitterest.  As  the  "  Imita 
tion  "  says,  "  It  spurs  us  on  to  do  great  things, 
and  makes  all  that  is  bitter  sweet  and  savoury."1 
The  ardent  desire  of  love  to  please  and  serve  God 
by  our  labours  and  trials  at  once  infuses  an  element 
of  sweetness  into  them.  This  desire  of  love  it  is 
that  spurs  us  on  and  sustains  us,  even  to  death 
itself.  And  thus  we  see  how  fortitude  springs 
from  love. 

The/mr  of  God  maintains  the  soul  in  reverence 
and  submission  to  Him.  By  this  gift  the  soul  has 
a  profound  regard  to  the  overwhelming  majesty 
of  God  above  it,  with  a  corresponding  horror  of 
sin  and  of  everything  opposed  to  the  Divine  Will; 

1  Saint-Jure,  "  Spir.  Man,"  Vol.  ii.,  C  3,  §  13. 

2  Lallemant,  "  Sp.  Doctr.,"  P  4,  C  4,  Art.  6. 

3  Cant.  viii.  6.  4  "  Imit.,"  B  iii.,  C  5. 


UNION  OF  ALL   VIRTUES  IN  CHARITY.      347 

desiring  constantly  in  all  things  to  render  to  God  a 
faithful  service.  It  knows  that  the  soul  of  man  is 
the  domain  of  God,  and  that  He  alone  must  reign 
therein.  Its  aim,  therefore,  is  to  drive  from  its 
interior  all  elements  that  are  opposed  or  unlike  to 
God.  With  a  view  to  this  it  renounces  all  sins, 
great  and  small,  deliberate  imperfections,  unruly 
movements,  and  even  the  least  irregularity  in  its 
operations;  knowing  that  "  in  the  matter  of  love  the 
want  of  perfection  is  a  notable  fault."1  The  soul 
must  become  like  to  God.  "We  know  that  when 
He  shall  appear,  we  shall  be  like  to  Him." '  There 
fore  anything  short  of  perfection  is  insufficient. 

These  heavenly  gifts,  then,  and  all  other  virtues 
follow  as  the  effects  of  perfect  Charity.  They 
belong  by  right  to  a  life  which  is  Divine  ;  for  "  he 
who  is  joined  to  the  Lord  is  one  Spirit."3  With 
the  Spirit  of  God  all  virtues  belong  to  the  soul. 
They  are  the  fruits  and  accompaniments  of  this 
Divine  Spirit.  Hence  Charity,  as  the  first-fruit  of 
the  Spirit,  is  the  life  of  such  a  soul,  because  the 
spirit  lives  by  love ;  and  love  diffused  within  flows 
out  of  its  abundance  into  the  souls  of  others.  As 
a  good  tree  brings  forth  good  fruits,  and  as  "  a 
good  man  from  a  good  treasure  bringeth  forth  good 
things/'4  so  a  loving  soul  from  a  loving  heart  brings 
forth  loving  actions  as  its  own  proper  fruits.5  Joy 
necessarily  follows — the  joy  of  the  Spirit,  which 
results  from  living  by  one  consistent  principle, 
whereby  the  soul  is  established  in  an  unchanging 
disposition  of  friendship  with  God,  enjoying  "  the 
grace  of  a  delightful  familiarity  "  with  Him ; 6  God 


1  Words  recorded  in  the  life  of  Sister  Benigne,  lay-Sister  of  the 
Visitation,  as  spoken  to  her  by  the  "  Divine  Love." 

2  I  John  iii.  2.  :i  I  Cor.  vi.  17.  4  S.  Matt.  xii.  35. 
0  "  Quasi  formEe  sure  conveniens." 

6  "Imit.,"  Biii.,  €37. 


348  THE  LIFE  OF  CHARITY. 

loving,  and  drawing,  and  [moving  the  soul,  and  the 
soul  sweetly  responding  to  His  love  and  move 
ment.1  Such  as  these  attain  to  a  happy  equality, 
in  the  midst  of  the  inequalities  of  life.  They  find 
the  Divine  Presence  and  love  in  all  around  them. 
They  have  come  to  the  Fountain  of  Living  Water, 
which  "  makes  glad  the  city  of  God  "  within  them/ 
and  their  souls  are  cleansed  in  the  profusion  of  its 
heavenly  streams,  which  flow  around  them  as  a 
ceaseless  torrent,  in  all  the  beauties  of  nature  and 
grace.3  Before  the  living  waters  of  this  Fountain 
around  them  and  within  them,  faults,  and  fleshly 
loves  and  fears,  and  scruples,  all  give  way.  "If 
we  drink  of  it  only  once,"  says  S.  Teresa,  "  I  am 
certain  it  leaves  the  soul  pure,  and  cleansed  from 
all  her  faults."4  "And  the  Spirit  and  the  Bride 
say,  Come;  and  he  that  thirsteth,  let  him  come; 
and  he  that  will,  let  him  take  the  water  of  life 
freely."5 

1   "  Regard  thy  call ;  that's  all  in  all."— D.  Gertrude  More. 

-  "  Fluminis  impetus  lactificat  civitatem  Dei." — Ps.  xlv.  4. 

15  vS.  Bonaventure,  in  his  life  of  S.  Francis  of  Assisi,  says  of  the 
Seraphic  Patriarch  :  "  He  rejoiced  in  all  the  works  of  God's  hands, 
and  by  the  glory  and  beauty  of  that  mirror  he  rose  to  the  principle 
and  cause  of  them  all.  In  all  things  fair  he  beheld  Him  who  is 
most  fair  ;  finding  the  way  to  the  Beloved  by  His  footsteps  in  created 
things.  With  unspeakable  devotion  he  enjoyed  that  Fountain  of 
goodness,  flowing  forth  through  all  creatures,  as  in  so  many  streams." 
— S.  Bonav.,  "  Life  of  S.  Francis,"  C  9. 

4  S.  Teresa,  "  Way  of  Perf.,"  C  19. 

5  Apoc.  xxii.  17.      "Whosoever  drinks  of  the  Fountain  of  living 
water  shall  not  thirst :  that  is,  shall  not  thirst  for  earthly  things  ; 
for  when  God  satisfies  the  soul  she  always  has  a  desire  to  drink 
again  of  this  water.     And  the  mercy  of  God  is  so  great  that  He 
forbids  no  one  to  strive  to  come  and  drink  at  this  Fountain  of  life. 
Rather  He  calls  us  aloud,  though   He  does  not  force  us.     Do  not, 
therefore,  loiter  on  the  way.     I  do  not  say,  however,  that  it  is  in 
your  power  to  arrive  at  contemplation,  but  that  you  should  use  all 
your  exertions  to  attain  it.     It  is  not  your  choice,  but  our  Lord's. 
But  if  you  do  what  lies  in  you,  and  dispose  yourselves  for  contem 
plation,  I  believe  He  will  not  fail  to  give  it  you,  if  you  have  true 
humility  and  mortification.     I  consider  it  certain  that  all  those  who 


UNION  OF  ALL   VIRTUES  IN  CHARITY.     349 

Peace,  patience,  benignity,  and  the  rest  all  follow 
in  this  Divine  life,  because  the  disturbing  elements 
have  been  removed  from  the  soul.  The  power 
of  love  has  brought  the  whole  man  into  order 
under  God ;  the  lower  powers  serving  the  spiritual 
powers,  and  the  spirit  loving  and  serving  God. 
Peace  therefore  being,  as  S.  Augustine  says,  "  the 
tranquillity  of  order  " l  follows  as  a  natural  result ; 
and  patience,  benignity,  and  the  other  fruits  of 
the  Holy  Ghost  are  as  the  offspring  of  Charity, 
accompanying  her  train  as  children  following  their 
mother.2 

S.  Thomas  expresses  in  chosen  words  this  perfect 
union  of  the  soul  with  God,  and  the  perfection  with 
which  it  consequently  operates.  He  considers  the 
union  as  a  transformation  in  God,  in  which  God  is 
as  the  "  form  "  of  the  soul.  "  Love,"  he  says,  "  is  a 
union,  or  transformation,  by  which  the  lover  is 
transformed  in  the  Beloved,  and  in  a  certain  sense 
changed  into  Him.  So  that  the  union  of  love  is 
as  the  union  of  form  and  matter,  which  makes 
simply  one.  And  inasmuch  as  that  which  becomes 
the  form  of  another  is  made  one  with  it,  therefore 
by  love  the  lover  is  made  one  with  the  Beloved, 
and  the  Beloved  becomes  the  form  of  the  lover. 
Hence  the  Apostle  says  that  '  he  who  is  joined  to 
the  Lord  is  one  Spirit.'"3 

do  not  loiter  by  the  way  shall  not  want  this  Living  Water.  May  our 
Lord  give  us  grace  to  seek  it  as  it  should  be  sought.  And  whether 
we  will  or  no,  we  all  travel  towards  this  Fountain,  though  by  different 
ways."— S.  Teresa,  "Way  of  Perf.,"  C  19,  17,  20,  21. 

1  "Pax  est  tranquillitas  ordinis." — S.  Aug.,  "  de  Civ.  Dei,"  L 
xix.,  C  13. 

"Caritas  mater  est,  custosque  omnium  virtutum.   — S.  C-rreg., 
"  de  cura  Past.,"  P  3,  a  10. 

3  "Amor  est  ipsa  unio,  vel  transformatio,  qua  amans  in  amatum 
transformatur,  et  quodammodo  convertitur  in  Ipsum.  Unde  unio 
amoris  est  sicut  unio  formse  et  materise,  quse  facit  unum  simpliciter. 
Et  quia  omne  quod  efficitur  forma  alicujus,  efficitur  unum  cum  illo, 


350  THE  LIFE  OF  CHARITY. 

The  soul,  being  thus  informed  with  Divine  life 
and  love,  moves  to  the  works  of  its  life  under  the 
Divine  influence.  It  becomes  a  fit  instrument  in 
the  hands  of  God,  who  moves  it  according  to  Him 
self  and  His  pure  will  and  good  pleasure.  "  For 
every  one,"  says  the  Angelic  Doctor,  "  acts  accord 
ing  to  his  form,  which  is  the  principle  of  his  move 
ment."1  The  Divine  Spirit,  therefore,  as  the  form 
and  principle  of  the  soul,  moves  it  according  to 
Himself,  since  "  the  loving  soul  is  ever  inclined  to 
act  according  to  the  requirements  of  the  Beloved; 
and  this  with  readiness  and  delight,  as  agreeing 
with  its  inmost  nature.  So  that  whatever  the 
loving  soul  now  does  or  suffers,  all  is  sweet  and 
savoury  to  it,  and  helps  to  increase  its  love,  by 
drawing  it  more  and  more  to  the  Beloved  in  the 
things  it  does  and  suffers  for  His  sake.  And  as 
fire  cannot  be  restrained  from  its  natural  movement, 
except  by  violence,  so  neither  can  the  lover  from 
moving  according  to  love.  And  as  violence  is 
repugnant  to  nature,  so  to  a  lover  it  would  be 
painful  to  act  against  his  love,  or  even  beside  it. 
But  to  act  according  to  it  is  ever  pleasing  to  him. 
For  the  lover  and  the  Beloved  being  as  one,  they 
ever  work  in  harmony  together."  2 

ideo  per  amorem  amans  fit  unum  cum  amato,  quod  factum  est 
forma  amantis.  Et  ideo  dicit  Apostolus,  '  Qui  adhaeret  Domino, 
unus  spiritus  est.'" — S.  Thorn.,  3  Sent.,  D  27,  Q  i,  Art.  i  ad  2 
&  4,  &  in  c. 

1  "  Unumquodque  agit  secundum  exigentiam  sure  format,  qu.v 
est  principium  agendi,  et  regula  opens." — S.  Thorn.,  3  Sent.,  D  27, 
Q  i,  Art.  i. 

-  "  Ita  amans,  cujus  affectus  est  informatus  ipso  bono,  inclinatur 
per  amorem  ad  operandum  secundum  exigentiam  amati.  Et  talis 
operatic  est  maxime  silu  delectabilis,  quasi  formre  sure  conveniens. 
Unde  amans,  quidquid  facit  vel  patitur  pro  amato,  totum  est  sibi 
delectabile  ;  et  semper  magis  accenditur  in  amatum,  inquantum 
majorem  delectationem  in  amato  experitur  in  his  qure  propter  ipsum 
facit  vel  patitur.  Et  sicut  ignis  non  potest  retineri  a  motu  qui  corn- 
petit  sibi  secundum  exigentiam  sure  formae,  nisi  per  violentiam,  ita 


UNION  OF  ALL   VIRTUES  IN  CHARITY.     351 

What  shall  we  say  after  this  but  that  the 
soul  enters  even  now  the  regions  of  heavenly 
beatitude,  becoming  already  an  attendant  before 
the  throne  of  God,  being  associated  with  the 
angels  and  saints  in  their  life  of  ceaseless  love, 
and  placed  by  God  here  below  as  portion  of 
His  paradise  on  earth,1  wherein  He  may  dwell 
and  display  the  beauty  of  His  presence  and  the 
richness  of  His  gifts,  and  receive  in  return  the 
constant  homage  of  an  unreserved  and  faithful 
love  ?  It  has  given  "  all  for  all,"  and  found  "  all  in 
all."  2  And  being  "  rooted  and  founded  in  Charity," 
it  is  "  able  to  comprehend  with  all  the  saints  what 
is  the  breadth,  and  length,  and  height,  and  depth  ; 
to  know  also  the  Charity  of  Christ,  and  to  be  filled 
unto  all  the  fulness  of  God."  3 

"  See,  Lord,  how  everything  vanishes  in  me  but 
the  one  treasure  of  Thy  love."  4 

Ah  !  Divine  Loveliness  !  take  Thou  my  soul  for 
time  and  eternity.  Be  Thou  my  life,  my  form,  my 
moving-principle.  Rid  me  of  my  fleshly  loves  and 
fears;  and  let  me  move  by  Thee  and  according 
to  Thee,  with  all  the  promptitude,  ease,  and  sweet- 

neque  amans  quin  agat  secundum  amorem.  Et  quia  omne  violentum 
est  tristabile,  quasi  voluntati  repugnans,  ideo  etiam  est  paenosum 
contra  inclinationem  amoris  operari,  vel  etiam  prseter  earn.  Operari 
autem  secundum  earn  est  operari  ea  qux  amato  competunt.  Cum 
enim  amans  amatum  assumpserit  quasi  idem  sibi,  oportet  ut  quasi 
personam  amati  amans  gerat  in  omnibus  qua?  ad  amatum  spectant." 
— S.  Thorn.,  3  Sent.,  D  27,  Q  i,  A  i. 

1  "  The  soul  of  the  just  man  is  a  paradise  wherein  God  dwells. 
What  a  room,  then,  ought  that  to  be,  in  which  a  King  so  powerful, 
so  wise,  so  pure,  so  full  of  every  perfection,  delights  Himself! 
Since,  then,  we  may  in  some  degree  enjoy  heaven  on  earth,  let  us 
earnestly  beseech  our  Lord  to  grant  us  His  grace  and  show  us  the 
way,  lest  through  our  own  fault  we  miss  it." — S.  Teresa,  "Int. 
Castle,"  C  i,  and  M  5,  C  i. 

-  "The  lover  gives  all  for  all,  and  has  all  in  all."-  "Imit.," 
B  iii.,  C  5. 

3  Eph.  iii.  17.  4  Suso,  "  Etern.  Wisd.,"  C  23. 


352  THE  LIFE  OF  CHARITY. 

ness  that  belong  to  the  life  of  perfect  Charity. 
"  O  Sweetness  of  my  heart !  O  Life  of  my  soul ! 
most  bright  Light !  my  Origin  and  my  first 
Principle  !  all-sufficient  One  !  mortify  in  me  what 
ever  displeases  Thee,  and  make  me  according  to 
Thine  own  heart.  When  shall  I  perfectly  please 
Thee  in  all  things  ?  When  shall  I  be  free  from 
everything  apart  from  Thee  ?  When  shall  I  be 
all  Thine,  and  cease  to  be  mine  own  ?  When  will 
there  be  nothing  in  me  but  what  is  Thine  ?  When 
wilt  Thou  inflame  and  consume  me  with  the  fire  of 
Thy  love  ?  When  wilt  Thou  penetrate  me  with 
Thy  sweetness  ?  When  wilt  Thou  perfectly  unite, 
absorb,  and  transform  me  in  Thyself?  O  my  God, 
my  Love,  my  sweet  Friend,  my  Joy,  my  Life  ! 
Immense  Goodness  !  too  late  have  I  known  Thee, 
too  late  have  I  loved  Thee  !  O  Beauty,  ancient 
and  ever  new,  I  implore  Thy  clemency — suffer  me 
never  more  to  be  separated  from  Thee."1 

1  S.  Peter  of  Alcantara,  "  Libell.  de  Oratione,"  P  I,  C  n. 


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lished." — Scotsman. 

Revealed  Religion.      Being  the  Second  Volume  of  the 
above  work.      With  an  Introduction  on  the  "  Assent 
of  Faith."     Crown  8vo,  cloth,         .          .         .          .050 
"It  is  a  book  practically  invaluable   to    the  educated   Catholic 
who  is  forced  one  way  or  another  to  read  the  flippant  and  most  ir 
religious  criticism  of  the  hour,  and  who,  unless  supported  by  some 
antidote  of  this   kind,   must  imbibe  a  good  deal  of  that   insidious 
poison."     Freeman's  Journal. 

BRIDGETT,  REV.  T.  E.  (C.SS.R.) 

Discipline  of  Drink .036 

"The  historical  information  with  which  the  book  abounds  gives 
evidence  of  deep  research  and  patient  study,  and  imparts  a  per 
manent  interest  to  the  volume,  which  will  elevate  it  to  a  position 
of  authority  and  importance  enjoyed  by  few  of  its  compeers." — The 

Our   Lady's    Dowry  ;   how    England  Won  that  Title. 

New"  and  Enlarged  Edition 050 

"This  book  is  the  ablest  vindication  of  Catholic  devotion  to  Our 
Lady,  drawn  from  tradition,  that  we  know  of  in  the  English  lan 
guage." —  Tablet. 

Ritual  of  the  New  Testament.  An  essay  on  the  prin 
ciples  and  origin  of  Catholic  Ritual  in  reference  to 
the  New  Testament.  Third  edition  .  .  .050 

The  Life  of  the  Blessed  John  Fisher.  With  a  repro 
duction  of  the  famous  portrait  of  Blessed  JOHN 
FISHER  by  HOLBEIN,  and  other  Illustrations.  2nd  Ed.  076 


CATALOGUE    OF    PUBLLCATIONS. 


BRIDGETT    REV.  T.  E.  (C.SS.R.)— continued. 

The  True  Story  of  the  Catholic  Hierarchy  deposed  by 
Queen  Elizabeth,  with  fuller  Memoirs  of  its  Last 
Two  Survivors.  By  the  Rev.  T.  E.  BRIDGETT, 
C.SS.R.,  and  the  late  Rev.  T.  F.  KNOX,  D.D.,  of 
the  London  Oratory.  Crown  8vo,  cloth,  ^o  7  6 

"  \Ve  gladly  acknowledge  the  value  of  this  work  on  a  subject  which 
has  been  obscured  by  prejudice  and  carelessne.ss." — Saturday  Review. 

The  Life  and  Writings  of  Blessed  Thomas  More,  Lord 
Chancellor  of  England  and  Martyr  under  Henry 
VIII.  With  Portrait  of  the  Martyr  taken  from  the 
Crayon  Sketch  made  by  Holbein  in  1527.  2nd  Ed.  076 

"Father  Bridgett  has  followed  up  his  valuable  Life  of  Bishop 
Fisher  with  a  still  more  valuable  Life  of  Thomas  More.  It  is,  as  the 
title  declares,  a  study  not  only  of  the  life,  but  also  of  the  writings  of 
Sir  Thomas.  Father  Bridgett  has  considered  him  from  every  poi-it 
of  view,  and  the  result  is,  it  seems  to  us,  a  more  complete  and 
finished  portrait  of  the  man,  mentally  and  physically,  than  has  been 
hitherto  presented." — Athenceum. 

The  Wisdom  and  Wit  of  Blessed  Thomas  More  .         .060 

"  It' would  be  hard  to  find  another  such  collection  of  true  wisdom 
and  keen,  pungent,  yet  gentle  wit  and  humour,  as  this  volume 
contains." — American  Catholic  Quarterly. 

BRIDGETT,  REV.  T.  E.  (C.SS.R,),  Edited  by. 

Souls  Departed.  By  CARDINAL  ALLEN.  First  pub 
lished  in  1565,  now  edited  in  modern  spelling  by  the 
Rev.  T.  E.  Bridgett 060 

BROWNLOW,    BISHOP. 

A  Memoir  of  the  late  Sir  James  Marshall,  C.M.G., 
K.C.S.G. ,  taken  chiefly  from  his  own  letters. 
With  Portrait.  Crown  8vo,  cloth  .  ,036 

Lectures  on  Slavery  and  Serfdom  in  Europe.     Cloth         036 
"The  general  impression  left  by  the  perusal  of  this  interesting 
book  is  one  of  great  fairness  and  thorough  grasp  of  the  subject." — 
Month. 

Memoir  of  Mother  Rose  Columba  Adams,  O.P.,  first 
Prioress  of  St.  Dominic's  Convent,  and  Foundress 
of  the    Perpetual  Adoration    at    North   Adelaide. 
Crown  8vo.  cloth,  with  Portrait  and  Plates     .          .066 
"  An  edifying  and  touching  biography    of  one  who  was  both    a 
charming  woman  and  a  saintly  nun." — Dublin  Rei'ieiv. 

BUCKLER,  REV.  REGINALD,  (O.P.) 

The  Perfection  of  Man  by  Charity.     A  Spiritual  Treatise. 

Second  edition.     Crown  8vo.  cloth      .         .          .          .050 

"  The  object  of  Father  Buckler's  useful  and  interesting  book 
is  to  lay  down  the  principles  of  the  spiritual  life  for  the  benefit 
of  Religious  and  Seculars.  The  book  is  written  in  an  easy  and 
effective  style,  and  the  apt  citations  with  which  he  enriches  his 
pages  would  of  themselves  make  the  treatise  valuable." — Dub 
lin  Review. 

BUTLER,  REV.  ALBAN. 

People's  Edition  of  the  Lives  of  the  Saints.  In  twelve 
volumes.  Each  volume  containing  the  Saints  of  the 
Month.  Superfine  paper,  cloth  extra,  each  volume  o  I  6 


SELECTION    FROM    BURNS    &     GATES' 


CATHOLIC    BELIEF:    OR,     A    SHORT    AND 

Simple    Exposition  of  Catholic   Doctrine.      By   the 
Very  Rev.   Joseph  Faa   di    Bruno,    D.D.        Four 
teenth  edition           .         .         .  Price  6d. ;  post  free,    £o    o  8£ 
Cloth,  lettered, o     o  10 

CHALLONER,  BISHOP. 

Meditations  for  every  day  in  the  year.  Revised  and 
edited  by  the  Right  Rev.  John  Virtue,  D.D.,  Bishop 
of  Portsmouth.  7th  edition.  8vo  .  .  .030 

And  in  other  bindings. 

COLERIDGE,  REV.  H.  J.  (S.  J.)  (See  Quarterly  Series.  ) 

DALE,   REV.   J.  D.  HILARIUS. 

Ceremonial  according  to  the  Roman  Rite.  Translated 
from  the  Italian  of  JOSEPH  BALDESCHI,  Master  of 
Ceremonies  of  the  Basilica  of  St.  Peter  at  Rome  ; 
with  the  Pontifical  Offices  of  a  Bishop  in  his  own 
diocese,  compiled  from  the  "  Cseremoniale  Epis- 
coporum  "  ;  to  which  are  added  various  other  Func 
tions  and  copious  explanatory  Notes;  the  whole 
harmonized  with  the  latest  Decrees  of  the  Sacred  Con 
gregation  of  Rites.  New  and  revised  edition.  Cloth,  066 

The  Sacristan's  Manual ;  or,  Handbook  of  Church 
Furniture,  Ornament,  &c.  Harmonized  with  the 
most  approved  commentaries  on  the  Roman  Cere 
monial  and  latest  Decrees  of  the  Sacred  Congrega 
tion  of  Rites.  Cloth 026 

DEVAS,  C.  S. 

Studies   of    Family    Life  :    a    contribution    to    Social 

Science.     Crown  8vo .050 

"We  recommend  these  pages  and  the  remarkable  evidence  brought 
together  in  them  to  the  careful  attention  of  all  who  are  interested  in 
the  well-being  of  our  common  humanity." — Guardian. 

"Both  thoughtful  and  stimulating." — Saturday  Re-finv, 

DRANE,  AUGUSTA  THEODOSIA,  Edited  by. 

The  Autobiography  of  Archbishop  Ullathorne.     Demy 

8vo,  cloth.     Second  edition      .         .         .          .         .076 

"As  a  plucky  Yorkshireman,  as  a  sailor,  as  a  missionary,  as  a 
great  traveller,  as  a  ravenous  reader,  and  as  a  great  prelate,  Dr. 
Ullathorne  was  able  to  write  down  most  fascinating  accounts  of  his 
experiences.  The  book  is  full  of  shrewd  glimpses  from  a  Roman  point 
of  view  of  the  man  himself,  of  the  position  of  Roman  Catholics  in  this 
country,  of  the  condition  of  the  country,  of  the  Colonies,  and  of  the 
Anglican  Church  in  various  parts  of  the  world,  in  the  earlier  half  ot 
this  century." — Guardian. 

The    Letters    of    Archbishop    Ullathorne.     (Sequel 

to  the  Autobiography. )  2nd  Edit.    Demy  Svo,  cloth         090 
"Compiled  with  admirable  judgment  for  the  purpose  of  displaying 
in  a  thousand  various   ways    the   real   man   who  was   Archbishop 
Ullathorne."—  Tablet. 


CATALOGUE    OF    PUBLICATIONS. 


EYRE  MOST  KEY.  CHARLES,  (Abp.  of  Glasgow). 

The  History  of  St.  Cuthbert  :    or,  An  Account  of  his 
Life,  Decease,  and  Miracles.     Third  edition.     Illus 
trated    with    maps,    charts,    &c. ,    and    handsomely 
bound  in  cloth.     Royal  8vo     .....    £o   14     o 
"A  handsome,  well  appointed  volume,  in  every  way  worthy  of  its 
illustrious  subject.    .    .    .    The  chief  impression  of  the  whole   is  the 
picture  of  a  great  and  good  man  drawn  by  a  sympathetic  hand." — 
Spectator. 

FABER,  REV.  FREDERICK  WILLIAM,  (D.D.) 

All  for  Jesus 050 

Bethlehem  .         .         .         .         .         .         .         .070 

Blessed  Sacrament       .          .          .          .          .          .  O     7     6 

Creator  and  Creature  .          .          .          .          .          .          .060 

Ethel's  Book  of  the  Angels 050 

Foot  of  the  Cross o     6     O 

Growth  in  Holiness     .          .          .          .          .          .          .060 

Hymns        .          .          .          .          .          .          .          .          .060 

Notes  on  Doctrinal  and  Spiritual  Subjects,  2  vols.         .       o  10     o 

Poems ,.-050 

Precious  Blood    .          .          .          .         .          .          .          .050 

Sir  Lancelot ..050 

Spiritual  Conferences  .          .          .          .          .          .          .060 

Life  and  Letters  of  Frederick  William  Faber,  D.I)., 
Priest  of  the  Oratory  of  St.  Philip  Neri.  By  John 
Edward  Bowden  of  the  same  Congregation  .  .  060 

FAWKES,  REV.  ALFRED. 

The  Sacred  Heart,  and  other  Sermons.     Red  buckram, 

gilt 026 

"  Bright,  scholarly,  thoughtful/  and  redolent  of  the  modern 
spirit." — Academy. 

"  The  language  is  well  chosen  and  often  poetical,  and  the  thoughts 
are  never  commonplace.  Dublin  Review. 

FORMBY,  REV.  HENRY. 

Monotheism  :  in  the  main  derived  from  the  Hebrew 
nation  and  the  Law  of  Moses.  The  Primitive  Reli 
gion  of  the  City  of  Rome.  An  historical  Investiga 
tion.  Demy  8vo  .  .  .  .  .  .050 

FRANCIS  DE  SALES,  ST. :  THE  WORKS  OF. 

Translated  into  the  English  Language  by  the  Very  Rev. 
Canon  Mackey,  O.S.  B.,  under  the  direction  of  the 
Right  Rev.  Bishop  Hedley,  O.S.B. 

Vol.  I.     Letters  to  Persons  in  the  World.     3rd  Ed.     .060 
"The  letters  must  be  read  in  order  to  comprehend  the  charm  and 
sweetness  of  their  style." — Tablet. 

Vol.  II. — The  Treatise  on  the  Love  of  God.      Father 
Carr's  translation  of  1630  has  been  taken  as  a  basis, 
but  it  has  been  modernized  and  thoroughly  revised 
and  corrected.     2nd  Edition    .          .          .          .         .060 
"To  those  who  are  seeking  perfection  by  the  path  of  contemplation 
this  volume  will  be  an  armoury  of  help." — Saturday  Keview. 

Vol.   III.     The  Catholic  Controversy.         .         .         .060 
"No  one  who  has  not  read  it  can  conceive  how  clear,  how  convinc 
ing1,  and  how  well  adapted  to  our  present  needs  are  these  controversial 
leaves.'"—  Tablet. 


8  SELECTION   FROM   BURNS  &    GATES' 

FRANCIS  DE  SALES,  &£— continued. 

Vol.  IV.      Letters  to  Persons  in  Religion,  with  intro 
duction  by  Bishop  Hedley  on  "St.  Francis  de  Sales 
and  the  Religious  State."     2nd  Edition   .         .         .  £Q     6     O 
"  The  sincere  piety  and  goodness,  the  grave  wisdom,  the  knowledge 
of  human  nature,  the  tenderness  for  its  weakness,  and  the  desire  for 


its  perfection  that  pervade  the  letters,  make  them  pregnant  of  in- 
•truction  for  all  serious  persons.  The  translation  and  editing  have 
been  admirably  done." — Scotsman. 

GALLWEY,  REV.  PETER,  (S.J.) 

Precious  Pearl  of  Hope  in  the  Mercy  of  God,  The. 
Translated  from  the  Italian.  With  Preface  by  the 
Rev.  Father  Gallwey.  Cloth 046 

Lectures  on  Ritualism  and  on  the  Anglican  Orders. 
2  vols.  (  Or  may  be  had  separately.)  080 

Salvage  from  the  Wreck.  A  few  Memories  of  the 
Dead,  preserved  in  Funeral  Discourses.  With 
Portraits.  Crown  8vo  .  .  .  .  .076 

GIBSON,  REV.  H. 

Catechism  Made  Easy.      Being  an  Explanation  of  the 

Christian  Doctrine.     9th  Edition.     2  vols.,  cloth.       .076 
"This  work  must  be  of  priceless  worth  to  any  who  are  engaged  in 
any  form  of  catechetical  instruction.     It  is  the  best  book  of  the  kind 
that  we  have  seen  in  English." — Irish  Monthly. 

GILLOW,  JOSEPH. 

Literary  and  Biographical  History,  or,  Bibliographical 
Dictionary   of  the    English   Catholics.       From    the 
Breach  with  Rome,  in   1534,  to  the  Present  Time. 
Vols.  /.,  //.  ///.  and  IV.  cloth,  demy^vo    .      .  each       o  15     o 
5th,  and  concluding  vol.  in  preparation. 

"The  patient  research  of  Mr.  Gillow,  his  conscientious  record  of 
minute  particulars,  and  especially  his  exhaustive  bibliographical  in 
formation  in  connection  with  each  name,  are  beyond  praise." — British 
Quarterly  Review. 

The  Haydock  Papers.     Illustrated.       Demy  8vo  .       076 

"  We  commend  this  collection  to  the  attention  of  every  one  that 
is  interested  in  the  records  of  the  sufferings  and  struggles  of  our 
ancestors  to  hand  down  the  faith  to  their  children." — Tablet 

St.  Thomas'  Priory  ;  or,  the  Story  of  St.  Austin's, 
Stafford.  With  Three  Illustrations.  Tastefully 
bound  in  half  leather  .  .  .  .  .  .050 

GLANCEY,  REV-  M.  F. 

Characteristics  from  the  Writings  of  Archbishop  Ulla- 
thorne,  together  with  a   Bibliographical  Account  of 
the  Archbishop's  Works.      Crown  8vo,  cloth     .          .060 
"The  Archbishop's  thoughts  are  expressed  in  choice,  rich  language, 
which,  pleasant  as  it  is  to  read,  must  have  been  additionally  so  to 
hear.     We  have  perused  this  book  with  interest,  and  have  no  hesita 
tion  in   recommending  our  readers   to  possess  themselves  of  it." — 
Birmingham  Weekly  Mercurv. 

GRADWELL,  MONSIGNOR. 

Succat,  The  Story  of  Sixty  Years  of  the  Life  of  St. 

Patrick.     Crown  8vo,  cloth  .         .          .          .          .          050 
"A  work  at  once  bright,  picturesque,  and  truthful.  "—Tablet. 
"We   most    heartily    commend    this    book  to  all   lovers    of    St. 
Patrick."—  Irish  Ecclesiastical  Record. 

GROWTH  IN  THE  KNOWLEDGE  OF  OUR  LORD. 

Meditations  for  every  Day  in  the  Year,  exclusive  of 
those  for  Festivals,  Days  of  Retreat,  &c.  Adapted 
from  the  original  of  Abbede  Brandt,  by  Sister  Mary 


CATALOGUE  OF  PUBLICATIONS. 


Fidelis.     A  new  and  Improved  Edition,  in  3  Vols. 

Sold  only  in  sets.     Price  per  set,       .          .         .          .     /I     t     6 

"The  praise,  though  high,  bestowed  on  these  excellent  meditations 
by  the  Bishop  of  Salford  is  well  deserved.  The  language,  like  good 
spectacles,  spreads  treasures  before  our  vision  without  attracting 
attention  to  itself." — Dublin  Review. 

HEDLEY,  BISHOP. 

Our  Divine  Saviour,  and  other  Discourses.  Crown 
8vo 060 

"A  distinct  and  noteworthy  fealuie  of  these  sermons  is,  we  cer 
tainly  think,  their  freshness — freshness  of  thought,  treatment,  and 
style  ;  nowhere  do  we  meet  pulpit  commonplace  or  hackneyed  phrase 
— everywhere,  on  the  contrary,  it  is  the  heart  of  the  preacher  pouring 
out  to  his  flock  his  own  deep  convictions,  enforcing  them  from  the 
'Treasures,  old  and  new,"  of  a  cultivated  mind." — Dublin  Re-view, 

A  Retreat :  consisting  of  Thirty-three  Discourses  with 
Meditations,  intended  for  the  use  of  the  Clergy, 
Religious,  and  others.  Crown  8vo,  half  leather  060 

"This  '  Retreat,' which  will  remain  as  a  treasure  with  Catholics 
of  English  speech,  shows  forth  once  more,  and  very  attractively,  his 
(Dr.  Hedley's)  qualifications  as  a  preacher  and  a  guide  of  souls.  It 
gives  amplest  evidence  of  his  piety  and  his  literary  gift,  his  keen  in 
sight  into  the  motives  and  the  weaknesses  of  the  human  heart,  and 
withal  such  a  winning  humility  as  leaves  the  erring  one  unwounded, 
though  he  is  enlightened  and  rebuked." — Weekly  Register. 

INNER  LIFE  OF  FATHER  THOMAS  BURKE,  O.P. 

By  a  Dominican  Friar  of  the  English  Province.      Dark 

green  buckram,  gilt.         .          .         .          .         ..020 

"  In  this  little  work  the  writer  has  endeavoured  to  depict  that  side 
of  Father  Burke's  character  which  if  it  is  least  known,  gives  the 
trutr  as  well  as  the  higher  idea  of  the  well-known  preacher  of  fifteen 
years  ago. 

"  It  is  a  singularly  pleasing  picture  of  a  most  attractive  character, 
in  which  humour,  humility,  and  piety  each  found  an  appropriate 
place." — Scotsman. 

KING,  FRANCIS, 

The  Church  of   my  Baptism,  and   why  I  returned  to 

it.      Crown  8vo,  cloth     .          .          .          .          .          .          026 

"Altogether  a*  book  of  an  excellent  spirit,  written  with  fresh 
ness  and  distinction." — Weekly  Register. 

LEE,  REV.  F.  G.,  D.D.  (of  All  Saints,  Lambeth.) 

Edward  the  Sixth  :    Supreme   Head.      Second  edition. 

Crown  8vo o     6     o 

"In  vivid  interest  and  in  literary  power,  no  less  than  in  solid  his 
torical  value,  Dr.  Lee's  present  work  comes  fully  up  to  the  standard 
of  its  predecessors;  and  to  say  that  is  to  bestow  high  praise.  The 
book  evinces  Dr.  Lee's  customary  diligence  of  research  in  amassing 
facts  and  his  rare  artistic  power  in  welding  them  into  a  harmonious 
and  effective  whole."—  John  Bull. 

LIGUORI,  ST.  ALPHONSUS. 

New  and  Improved  Translation  ot  the  Complete  Works 
of  St.  Alphonsus,  edited  by  the  late  Bishop  Coffin  :-  - 

Vol.  I.  The  Christian  Virtues,  and  the  Means  for  Ob 
taining  them.  Cloth 030 

Or  separately  : — - 

1.  The  Love  of  our  Lord  Jesus  Christ       .          .  o     I     O 

2.  Treatise  on  Prayer.     (In  the  ordinary  editions  a 

great  part  oj  this  work  is  omitted)  .          .  O     I     O 

*?.   A  Christian's  rule  of  Life  .          .  o     I     C 


10  SELECTION    FROM    BURNS    &     GATES' 


LIGUORI,  ST.  ALPHON8US.— 

Vol.  II.  The  Mysteries  of  the  Faith — The  Incarnation  ; 
containing  Meditations  and  Devotions  on  the  Birth 
and  Infancy  of  Jesus  Christ,  &c.,  suited  for  Advent 
and  Christmas.  .......  £Q  2  6 

Vol.    III.    The  Mysteries  of  the  Faith— The  Blessed 

Sacrament        .         .         .          .         .         .         .          .026 

Vol.  IV.  Eternal  Truths — Preparation  for  Death  .  026 
Vol.V.  The  Redemption — Meditations  on  the  Passion.  026 
Vol.  VI.  Glories  of  Mary.  New  edition  .  .  .036 
Reflections  on  Spiritual  Subjects  .  .  .  .026 

LIVIUS,  REV.  T.  (M.A.,  C.SS.R.) 

St.  Peter,  Bishop  of  Rome  ;  or,  the  Roman  Episcopate 
of  the  Prince  of  the  Apostles,  proved  from  the 
Fathers,  History  and  Chronology,  and  illustrated  by 
arguments  from  other  sources.  Dedicated  to  his 
Eminence  Cardinal  Newman.  Demy  8vo,  cloth  .  0120 

"  A  book  which  deserves  careful  attention.  In  respect  of  literary 
qualities,  such  as  effective  arrangement,  and  correct  and  lucid 
diction,  this  essay,  by  an  English  Catholic  scholar,  is  not  unworthy 
of  Cardinal  Newman,  to  whom  it  is  dedicated." — The  Sun. 

Explanation  of  the  Psalms  and  Canticles  in  the  Divine 
Office.  By  ST.  AI.PHONSUS  LIGUORI.  Translated 
from  the  Italian  by  THOMAS  LIVIUS,  C.SS.R. 
With  a  Preface  by  his  Eminence  Cardinal  MANNING. 
Crown  8vo,  cloth  .  .  .  .  .  .  .076 

''To  nuns  and  others  who  know  little  or  no  Latin,  the  book  will 
be  of  immense  importance." — Dublin  Review. 

"  Father  Livius  has  in  our  opinion  even  improved  on  the  original, 
so  far  as  the  arrangement  of  the  book  goes.  New  priests  will  find 
it  especially  usetul." — Month, 

Mary  in   the   Epistles  ;    or,  The  Implicit  Teaching  of 
the    Apostles    concerning-   the    Blessed    Virgin,    set 
forth     in    devout      comments     on     their     writings. 
Illustrated    from    Fathers  and   other  Authors,   and 
prefaced     by  introductory   Chapters.       Crown    8vo, 
cloth      ....  ....050 

The  Blessed   Virgin  in   the  Fathers  of  the  First  Six 
Centuries.     With  a  Preface  by  CARD.   VAUGHAN. 
Cloth       .         .         .         .         .         .         .         .  o  12     o 

"  Father  Livius  could  hardly  have  laid  at  the  feet  of  Our  Blessed 
Patroness  a  more  fitting  tribute  than  to  have  placed  side  by  side 
with  the  work  of  his  fellow-Redemptorist  on  the  '  Dowry  of  Mary,' 
this  volume,  in  which  we  hear  the  combined  voices  of  the  Fathers  of 
the  first  six  centuries  united  in  speaking  the  praise  of  the  Mother  of 
God."— Dublin  Review. 

MANNING,  CARDINAL.  Popular  Edition  of  the  Works  of 

Four  Great  Evils  of  the  Day.    yth  edition  .  .  026 

Fourfold  Sovereignty  of  God.    4th  edition  .  .  026 

Glories  of  the  Sacred  Heart.      5th  edition  .  .  040 

Grounds  of  Faith.      loth  edition       .         .  .  .  o     I     6 

Independence  of  the  Holy  See.     2nd  edition  .  .  026 

Internal  Mission  of  the  Holy  Ghost.     6th  edition  .  050 

Miscellanies.     2  vols.  .  .  each  060 


CATALOGUE     OF    PUBLICATIONS,  n 


MANNING,  CARDINAL.— continued. 

Pastime  Papers.     2nd  edition             .           ...  £o     2     6 

Religio  Viatoris.      5th  edition           .           .          .          .  o     I     6 

Sermons  on   Ecclesiastical  Subjects.     Vol.    I.  .          .  o     6     0 

(Vols.  II.  and  III.  out  of  Print.) 

Sin  and  its  Consequences.     Qth  edition       .          .         .  040 

Temporal  Mission  of  the  Holy  Ghost.       4th  edition  050 

True  Story  of  the  Vatican  Council.      2nd  edition       .  026 

The  Eternal  Priesthood,      nth  edition       .         .         .  026 
The   Office  of    the   Church  in   the   Higher  Catholic 

Education.      A  Pastoral  Letter      .          .         .         .  006 
Workings  of  the  Holy  Spirit  in  the  Church  of  England. 

Reprint  of  a  letter  addressed  to  Dr.  Pusey  in  1864  o     I      6 

Lost  Sheep  Found.      A  Sermon           .          .          .          .  O     O     6 

Rights  and  Dignity  of  Labour           .  o     o     I 

The  Westminster  Series 

In  handy  pocket  size.      All  bound  in  cloth. 
The  Blessed  Sacrament,  the  Centre  of  Immutable 

Truth 010 

Confidence  in  God.     .          .         .          .          .          .  o     I     0 

Love  of  Jesus  to  Penitents.          .          .          .          .  O      I      O 

Office  of  the  Holy  Ghost  under  the  Gospel              .  O      I      O 

Holy  Ghost  the  Sanctifier            .          .          .         .  020 

MANNING,  CARDINAL,  Edited  by. 

Life  of  the  Cure  of  Ars.      Popular  edition     .          .         .026 

MEYNELL,  ALICE. 

Lourdes  :  Yesterday,  to-day,  and  to-morrow.  Transla 
ted  from  the  French  of  Daniel  Barbe  by  Alice  Mey- 
nell.  With  twelve  full  pages  water  colour  drawings 
by  Hoffbauer,  reproduced  in  colours.  Royal  8vo, 
blue  buckram,  gilt  .  .  .  .  .  .060 

MORRIS,  REV.  JOHN  (S.J.,  F.S.A-) 

Letter    Books    of   Sir    Amias  Poulet,   keeper  of  Mary 

Queen  of  Scots.      Demy  8vo    ....     net       036 
Two  Missionaries  under  Elizabeth       .          .          .  O   14     O 

The  Catholics  under  Elizabeth o  14     o 

The  Life  of  Father  John  Gerard,  SJ.     Third  edition, 

rewritten  and  enlarged     .          .          .          .          .          .0140 

The  Life  and  Martyrdom  of  St.  Thomas  Becket.  Second 
and  enlarged  edition.      In  one  volume,  large  post  8vo, 
cloth,  pp.   xxxvi.,   632,     .          .          .         .         .  o  12     6 

or  bound  in  two  parts,  cloth     .          .          .          .          .0130 

"Father  Morris  is  one  of  the  few  living  writers  who  have  succeeded 
in  greatly  modifying  certain  views  of  English  history,  which  had  long 
been  accepted  as  the  only  tenable  ones.  .  .  To  have  wrung  an 
admission  of  this  kind  from  a  reluctant  public,  never  too  much  in 
clined  to  surrender  its  traditional  assumptions,  is  an  achievement  not 
to  be  underrated  in  importance." — Rev.  Dr.  Augustus  Jessopp,  in 
the  Academy. 


12  SELECTION    FROM    BURNS    &'     GATES' 


MORRIS,  REV.  W.  B.  (of  the  Oratory.) 

The  Life  of  St.  Patrick,  Apostle  of  Ireland.     Fourth 

edition.     Crown  8vo,  cloth     .....      ,£0     5     o 

"  Promises  to  become  the  standard  biography  of  Ireland's  Apostle. 
For  clear  statement  of  facts,  and  calm  judicious  discussion  of  con 
troverted  points,  it  surpasses  any  work  we  know  of  in  the  literature 
of  the  subject." — American  Catholic  Quarterly. 

Ireland  and  St.  Patrick.  A  study  of  the  Saint's 
character  and  of  the  results  of  his  apostolate. 
Second  edition.  Crown  Svo,  cloth.  .  .  .05° 

"We  read  with  pleasure  this  volume  of  essays,  which,  though 
the  Saint's  name  is  taken  by  no  means  in  vain,  really  contains  a 
sort  of  discussion  of  current  events  and  current  English  views  of 
Irish  character." — Saturday  Review. 

NEWMAN,  CARDINAL. 

Church  of  the  Fathers        .          .          .          .          .  .040 

Prices  of  other  works  by  Cardinal  Newman  on 
application. 

PAGANI,  VERY  REV.  JOHN  BAPTIST, 

The  Science  of  the  Saints  in  Practice.  By  John  Bap 
tist  Pagani,  Second  General  of  the  Institute  of 
Charity.  Complete  in  three  volumes.  Vol.  I, 
January  to  April  (out  of  print).  Vol.  2,  May  to 
August.  Vol.  3,  September  to  December  .  each  050 

"  This  work  iseminently  adapted  for  the  use  of  ecclesiastics  and  of 
religious  communities." — Irish  Ecclesiastical  Record. 

PAYNE,  JOHN  ORLEBAR,  (M.A.) 

Recordsof  the  English  Catholics  of  1715.      Demy  Svo. 

Half-bound,  gilt  top o   15     o 

"A  book  of  the  kind  Mr.  Payne  has  given  us  would  have  astonish 
ed  Bishop  Milner  or  Dr.  Lingard.  They  would  have  treasured  it, 
for  both  of  them  knew  the  value  of  minute  fragments  of  historical 
information.  The  Editor  has  derived  nearly  the  whole  of  the  informa 
tion  which  he  has  given,  from  imprinted  sources,  and  we  must 
congratulate  him  on  having  found  a  few  incidents  here  and  there 
which  may  bring  the  old  times  back  before  us  in  a  most  touching 
manner." — Tablet. 

English  Catholic  Non-Jurors  of  1715.  Being  a  Sum 
mary  of  the  Register  of  their  Estates,  with  Genea 
logical  and  other  Notes,  and  an  Appendix  of 
Unpublished  Documents  in  the  Public  Record 
Office.  In  one  volume.  Demy  Svo  .  .  I  I  o 

"Most  carefully  and  creditably  brought  out  .  .  .  From  first  to  last, 
full  of  social  interest  and  biographical  details,  for  which  we  may 
search  in  vain  elsewhere." — Antiquarian  Magazine. 

Old  English  Catholic  Missions.   Demy  Svo,  half-bound.        076 

"  A  book  to  hunt  about  in  for  curious  odds  and  ends." — Saturday 
Review. 

"These  registers  tell  us  in  their  too  brief  records,  teeming  with  inter 
est  for  all  their  scantiness,  many  a  tale  of  patient  heroism." — Tablet. 

St.  Paul's  Cathedral  in  the  time  of  Edward  VI.  Being 
a  detailed  Account  of  its  Treasures  from  a  Document  in  the 
Public  Record  Office.  Tastefully  printed  on  imitation  hand 
made  paper,  and  bound  in  cloth  .  .  .  .  .026 


CATALOGUE    OF    PUBLICATIONS,  13 


PERRY,  REV.  JOHN, 

Practical  Sermons  for  all  the  Sundays  of  the  year. 
First  and  Second  Series.  Sixth  edition.  In  two 
volumes.  Cloth  .......  ^o  7  c 

"  The  price  at  which  it  is  issued  puts  it  within  reach  of  the  most 
moderate  purse.  It  has  been  carefully  edited,  printed  in  clear  type, 
and  neatly  bound.  We  trust  its  circulation  may  be  so  extensive  as 
to  verify  in  Father  Perry's  regard  that  which  was  written  of  another 
great  servant  of  God  :  '  being  dead  he  yet  speaketh.'  " — Tablet. 

POPE,  REV.  T.  A.  (of  the  Oratory.) 

Life  of  St.  Philip  Neri.     Translated  from  the  Italian  of 
Cardinal  Capecelatro.     Second  and  revised  edition. 
2  vols,   cloth  .          .          .          .         .         .  o  12     6 

"  Altogether  this  is  a  most  fascinating  work,  full  of  spiritual  lore 
and  historic  erudition,  and  with  all  the  intense  interest  of  a  remark 
able  biography.  Take  it  up  where  you  will,  it  is  hard  to  lay  it  down. 
We  fhink  it  one  of  the  most  completely  satisfactory  lives  of  a  Saint 
that  has  been  written  in  modern  times." — Tablet. 

POUVILLON,  E. 

Bernadette  of  Lourdes.     Translated  from  the  French. 

By    Henry    O'Shea.      Blue  buckram,  gilt,       .         .026 
"  A  very  charming  little  miracle-play.     It  is  in  the  form  of  prose- 
narrative,  interspersed  with  dialogue  and  lyrical  snatches  ;  simple, 
devout,  and  strewn  with  tender  fancy." — Weekly  Register. 

"  A  creditable  version  of  a  clever  and  original  work." — Birmingham 
Daily  Gazette. 

QUARTERLY    SERIES-    Edited    by   the    Rev.    John 
Gerard,  S.J.     92  volumes  published  to  date. 

Selection. 

The  Life  and  Letters  of  St.  Francis  Xavier.  By  the 

Rev.  H.  J.  Coleridge,  SJ.  2  vols.  .  .  o  10  6 

The  History  of  the  Sacred  Passion.  By  Father  Luis 
de  la  Palma,  of  the  Society  of  Jesus.  Translated 
from  the  Spanish.  .  .  .  .  .  .050 

The  Life  of  Dona  Louisa  de  Carvajal.  By  Lady 

Georgiana  Fullerton.  Small  edition  .  .  .  036 

The  Life  and  Letters  of  St.  Teresa.  3  vols.  By  Rev. 

H.  J.  Coleridge,  SJ each  076 

The  Life  of  Mary  Ward.  By  Mary  Catherine  Elizabeth 
Chalmers,  of  the  Institute  of  the  Blessed  Virgin. 
Edited  by  the  Rev.  H.  J.  Coleridge,  S.J.  2  vols.  015  o 

The  Return  of  the  King.  Discourses  on  the  Latter 

Days.  By  the  Rev.  H.  J.  Coleridge,  S.J.  .  .  076 

Pious  Affections  towards  God  and  the  Saints.  Medi 
tations  for  every  Day  in  the  Year,  and  for  the 
Principal  Festivals.  From  the  Latin  of  the  Ven. 
Nicolas  Lancicius,  S.J.  .  .  .  .  .076 

The  Life  and  Teaching  of  Jesus  Christ  in  Meditations 
for  Every  Day  in  the  Year.  By  Fr.  Nicolas 
Avancino,  S.J.  Two  vols.  .  .  .  .  .  o  10  6 

The  Baptism  of  the  King  :  Considerations  on  the  Sacred 

Passion.  By  the  Rev.  H.  J.  Coleridge,  S.J.  .  .  076 

The  Mother  of  the  King.  Mary  during  the  Life  of 

Our  Lord .076 


I4  SELECTION  FROM  BURNS  &* 


QUARTERLY  SERIES —(selection}  continued. 

The  Hours  of  the  Passion.     Taken  from  the  Life  of 

Christ  by  Ludolph  the  Saxon  ....    ^"o     7     6 

The   Mother  of  the   Church.      Mary  during  the  first 

Apostolic  Age          .         .          .          .         .          .          .060 

The  Life  of  St.  Bridget  of  Sweden.     By  the  late  F.  J. 

M.  A.  Partridge      ...  ...060 

The  Teachings  and  Counsels  of  St.    Francis  Xavier. 

From  his  Letters     .          .         .          .         .          .          .050 

The    Life    of  St.    Alonso    Rodriguez.       By    Francis 

Goldie,  of  the  Society  of  Jesus  .          .          .076 

Letters  of  St.  Augustine.     Selected  and  arranged  by 

Mary  H.  Allies        .  066 

A  Martyr  from  the  Quarter-Deck — Alexis  Clerc,  S.J. 

By  Lady  Herbert .050 

Acts  of  the  English   Martyrs,    hitherto  unpublished. 

By  the  Rev.  John  H.  Pollen,  S.J.  .          .         .076 

Life  of  St.  Francis  di  Geronimo,  S.J.    By  A.  M.  Clarke.       076 
Aquinas  Ethicus  ;  or  the  Moral  Teaching  of  St.  Thomas 

By  the  Rev.  Joseph  Rickaby,  S.J.     2  vols.    .          .        o  12     o 
The  Spirit  of  St.  Ignatius.       From  the  French  of  the 

Rev.  Fr.  Xavier  de  Franciosi,  S.J.  .         .         .060 

Jesus,  the  All-Beautiful.        A  devotional  Treatise  on 

the  character  and  actions  of  Our  Lord.       Edited  by 

Rev.  J.  G.  MacLeod,  S.J 066 

The   Manna  of  the   Soul.          By  Fr.    Paul  Segneri. 

New  edition.     In  two  volumes.       .          .          .  o  12     o 

Saturday  dedicated  to  Mary.     From  the  Italian  of  Fr. 

Cabrini,  S.J .         .          .060 

Lifeof  Father  Augustus  Law,  S.J.    By  Ellis  Schreiber.       060 
Life  of  Ven.  Joseph  Benedict  Cottolengo.     From  the 

Italian  of  Don.  P.  Gastaldi.  .          .          .         .046 

Story  of  St.  Stanislaus  Kostka.     Edited  by  Rev.  F. 

Goldie,  S.J.     3rd  Edition.  .         .         .         .046 

Two  Ancient  Treatises  on    Purgatory.      A    Remem 
brance  for  the  Living  to   Pray  for  the   Dead,    by 

Father    James    Mumford,    S.J.  ;      and    Purgatory 

Surveyed,  by  Father  Richard  Thimelby,  S.J.     With 

an  Introduction  by  Rev.  J.  Morris,  S.J.  .          .050 

The  Lights  in  Prayer  of  the  Venerable  Fathers  Louis 

de  la  Puente  and  Claude  de  la  Colombiere,  and  the 

Rev.  Father  Paul  Segneri.       Edited  by  the  Rev.  J. 

Morris,   S'.J.  .         .         .         .         .         .         .050 

Lifeof  St.  Francis  Borgia.       By  A.  M.  Clarke.  066 

Life   of   Blessed   Antony    Baldinucci.       By    Rev.    F. 

Goldie,  S.J.    .  060 

Distinguished   Irishmen   of    the   Sixteenth   Century. 

By  Rev.  E.  Hogan,  S.  J 060 

Journals  kept  during  Times  of  Retreat.       By  the  late 

Fr.  John  Morris,  S.J.    Edited  by  Rev.  J.  Pollen,  S.J.       060 
Lifeof  the  Rev.  Mother  Mary  of  St.  Euphrasia  Pel- 

letier,  First  Superior-General  of  the  Congregation  of 

Our  Lady  of  Charity  of  the  Good  Shepherd  of  Angers. 

By  A.  M.  Clarke 060 


CATALOGUE  OF  PUBLICATIONS.  15 


QUARTERLY    SERIES  -(selection)  continued. 

VOLUMES  ON  THE  LIFE  OF  OUR  LORD. 

The  Holy  Infancy. 

The  Preparation  of  the  Incarnation      .          .          .  ro     *     g 

The  Nine  Months.  The  Life  of  our  Lord  in  the  Womb!  076 
The  Thirty  Years.  Our  Lord's  Infancy  and  Early  Life  076 

The  Public  Life  of  Our  Lord. 

The  Ministry  of  St.  John  Baptist         ...  u     6     6 

The  Preaching  of  the  Beatitudes  .  .  .  .066 
The  Sermon  on  the  Mount.  Continued.  2  Parts,  each  066 
The  Training  of  the  Apostles.  Parts  I.,  II.,  III.  IV. 

eacri         •  066 

The  Preaching  of  the  Cross.      Parti.'         '.  066 

The  Preaching  of  the  Cross.  Parts  II.,  III.  '  each  060 
Passiontide.  Parts  I.  II.  and  III.,  each  .  066 

Chapters  on  the  Parables  of  Our  Lord          .         .'         .'076 

Introductory  Volumes. 

The  Life  of  our  Life.  Harmony  of  the  Life  of  Our 
Lord,  with  Introductory  Chapters  and  Indices. 

Second  edition.     Two  vols o   1C     o 

The  Passage  of  our  Lord  to  the  Father.     Conclusion 

of  The  Life  of  our  Life.  ....  076 

The  Works  and  Words  of  our  Saviour,  gathered  from 

the  Four  Gospels     .....  076 

The  Story  of  the  Gospels.     Harmonised  for  Meditation       o     7     i 
RENDU,  A.  (LL.D.) 

The  Jewish  Race  in  Ancient  and  Roman  History. 
Translated  from  the  eleventh  corrected  edition,  by 
Theresa  Crook.  Crown  8vo,  cloth  .  060 

"Wonderfully  well  executed." — Tablet. 
"  It  has  the  merits  of  clearness  and  condensation."— Scotsman 

ROSE,  STEWART. 

St.  Ignatius  Loyola  and  The  Early  Jesuits,  with  more 
than   100  Illustrations  by  H.  W.  and   H.  C.  Brewer 
and   L.    Wain.       The    whole    produced    under   the 
immediate  superintendence  of  the  Rev.  W.  H.  Eyre 
S.J.       Super    Royal    8vo.       Handsomely   bound  in 
cloth,  extra  gilt.         .....         net         o  ic 

"This  magnificent  volume  is  one  of  which  Catholics  have  iustlv 
reason  to  be  proud.  Its  historical  as  well  as  its  literary  value  is  very 
great,  and  the  illustrations  from  the  pencils  of  Mr.  Louis  Wain  and 
Messrs.  H  W  and  H  C.  Brewer  are  models  of  what  the  illustrations 
of  such  a  book  should  be. "— Month. 

RYDER,  REV.  H.  I.  D.  (of  the  Oratory.) 

Catholic    Controversy:    A   Reply  to   Dr.    Littledale's 

"Plain  Reasons."     Seventh  edition         .  036 

"Father  Ryder  of  the  Birmingham  Oratory,  has  now  furnished 
ma  small  volume  a  masterly  reply  to  this  assailant  from  without 
The  lighter  charms  of  a  brilliant  and  graceful  style  are  added  to  the 
solid  merits  of  this  handbook  of  contemporary  controversy."— /r/jvi 
Monthlv- 

SCHOUPPE,  REV.  F.  X.  (S.J.) 

Purgatory.      Illustrated  by  the  lives  and   legends  of 

the   Saints.     Cloth 060 

"  We  feel  absolutely  confident  that  Father  Schouppe's  work  wil'l 
soon  become  one  of  our  most  popular  works  on  Purgatory,  and  that 
we  shall  ere  long  have  to  notice  its  second  edition." — Tablet. 


16  BURNS    &    GATES'    PUBLICATIONS. 


STANTON.  REV.  R.  (of  the  Oratory.) 

A  Menology  of  England  and  Wales  ;  or,  Brief  Mem 
orials  of  the  British  and  English  Saints,  arranged  ac 
cording  to  the  Calendar.  Together  with  the  Martyrs 
of  the  i6th  and  1 7th  centuries.  Compiled  by  order  of 
the  Cardinal  Archbishop  and  the  Bishops  of  the  Pro 
vince  of  Westminster.  With  Supplement,  containing 
Notes  and  other  additions,  together  with  enlarged 
Appendices,  and  a  new  Index.  Demy  8vo,  cloth  .  £o  16  o 

The  Supplement,  separately        .          .          .          .          .020 

SWEENEY,  RT.  REV-  ABBOT,  (p.S.B.) 

Sermons  for  all  Sundays  and  Festivals  of  the  Year. 
Fourth  edition.  Crown  8vo,  handsomely  bound  in 
half  leather o  10  6 

"  For  such  priests  as  are  in  search  of  matter  to  aid  them  in  their 
round  of  Sunday  discourses,  and  have  not  read  this  volume  ,  we  can 
assure  them  that  they  will  find  in  these  600  pages  a  mine  of  solid 
and  simple  Catholic  teaching.  ' — Tablet. 

THOMPSON,  EDWARD  HEALY,  (M.A.) 

The  Life  of  Jean-Jacques  Olier,  Founder  of  the 
Seminary  of  St.  Sulpice.  New  and  enlarged  edition. 
Post  8vo,  cloth,  pp.  xxxvi.  628  .  .  .  .0150 

"  It  provides  us  with  just  what  we  most  need,  a  model  to  look  up  to 
and  imitate ;  one  whose  circumstances  and  surroundings  were  suffi 
ciently  like  our  own  to  admit  of  an  easy  and  direct  application  to  our 
own  personal  duties  and  daily  occupations." — Dublin  Review. 

The  Life  and  Glories  of  St.  Joseph,  Husband  of 
Mary,  Foster-Father  of  Jesus,  and  Patron  of  the 
Universal  Church.  Grounded  on  the  Dissertations  of 
Canon  Antonio  Vitalis,  Father  Jose  Moreno,  and  other 
writers.  Second  edition.  Crown  8vo,  cloth  060 

Life  of  Marie  Lataste.     Cloth 050 

Letters  and  Writings  of  Marie    Lataste,  with  Criti 
cal  and  Expository  Notes.      By  two  Fathers  of  the 
Society   of  Jesus.       Translated   from    the   French. 
3  vols        .......         each       050 

TJLLATHORNE  ARCHBISHOP. 

Autobiography  of,  (see  Drane,  A.  T.)  .         .          .076 

Letters  of,  do.  ,,  ...          .090 

Endowments  of  Man,  &c.  Popular  edition.  .  .070 
Groundwork  of  the  Christian  Virtues :  do.  .  .  070 
Christian  Patience,  .  .  do.  do.  .  .070 

Memoir  of  Bishop  Willson 026 

WATERWORTH,  REV.  J. 

The  Canons  and  Decrees  of  the  Sacred  and  CEcumenical 
Council  of  Trent,  celebrated  under  the  Sovereign 
Pontiffs,  Paul  III.,  Julius  III.,  and  Pius  IV.,  trans 
lated  by  the  Rev.  J.  WATERWORTH.  To  which  are 
prefixed  Essays  on  the  External  and  Internal  History 
of  the  Council.  A  new  edition.  Demy  8vo,  cloth.  o  10  6 

WISEMAN,  CARDINAL. 

Fabiola.      A  Tale  of  the  Catacombs.        New  edition. 

Crown  8vo          .....      3s.  6d.  and       040 
Also   a  new  and  splendid  edition  printed  on  large 
quarto  paper,  embellished  with  thirty-one  full-page 
illustrations,  and  a  coloured  portrait  of  St.  Agnes. 
Handsomely  bound  .  I     I    o 


>